Philosophy in the Western world has been seen as something abstract and divorced from practical reality of life. In India, however, the attainment of intellectual knowledge has been considered to be part of an overall strategy for bringing about changes in life, with practical import. Sri Aurobindo explains: “It is at least a fundamental principle of the ancient wisdom, the wisdom of the East on which we are founding ourselves, that philosophy ought not to be merely a lofty intellectual pastime or a play of dialectical subtlety or even a pursuit of metaphysical truth for its own sake, but a discovery by all right means of the basic truths of all-existence which ought then to become the guiding principles of our own existence.”
The Yoga of knowledge seeks to gain an understanding of these basic truths. We recognize by this means the wider and deeper significance of life, overcome the error of the ego-centric standpoint, and, with practice, the seeker can begin to reorganize his entire existence.
“If the truth of our being is an infinite unity in which alone there is perfect wideness, light, knowledge, power, bliss, and if all our subjection to darkness, ignorance, weakness, sorrow, limitation comes of our viewing existence as a clash of infinitely multiple separate existences, then obviously it is the most practical and concrete and utilitarian as well as the most lofty and philosophical wisdom to find a means by which we can get away from the error and learn to live in the truth. So also, if that One is in its nature a freedom from bondage to this play of qualities which constitute our psychology and if from subjection to that play are born the struggle and discord in which we live, floundering eternally between the two poles of good and evil, virtue and sin, satisfaction and failure, joy and grief, pleasure and pain, then to get beyond the qualities and take our foundation in the settled peace of that which is always beyond them is the only practical wisdom. If attachment to mutable personality is the cause of our self-ignorance, of our discord and quarrel with ourself and with life and with others, and if there is an impersonal One in which no such discord and ignorance and vain and noisy effort exist because it is in eternal identity and harmony with itself, then to arrive in our souls at that impersonality and untroubled oneness of being is the one line and object of human effort to which our reason can consent to give the name of practicality.”
Sri Aurobindo, The Synthesis of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 12, The Realisation of Sachchidananda, pp. 367-368