The gnostic consciousness functions from a different foundation than human reason, although sometimes the higher powers of the reasoning intellect are confused with the native powers of the gnosis. Sri Aurobindo distinguishes these:
“Reason or intellect is only the lower buddhi; it is dependent for its action on the percepts of the sense-mind and on the concepts of the mental intelligence. It is not like the gnosis, self-luminous, authentic, making the subject one with the object. There is, indeed, a higher form of the buddhi that can be called the intuitive mind or intuitive reason, and this by its intuitions, its inspirations, its swift revelatory vision, its luminous insight and discrimination can do the work of the reason with a higher power, a swifter action, a greater and spontaneous certitude. It acts in a self-light of the truth which does not depend upon the torch-flares of the sense-mind and its limited uncertain percepts; it proceeds not by intelligent but by visional concepts: it is a kind of truth-vision, truth-hearing, truth-memory, direct truth-discernment. This true and authentic intuition must be distinguished from a power of the ordinary mental reason which is too easily confused with it, that power of involved reasoning that reaches its conclusion by a bound and does not need the ordinary steps of the logical mind. The logical reason proceeds pace after pace and tries the sureness of each step like a man who is walking over unsafe ground and has to test by the hesitating touch of his foot each span of soil that he perceives with his eye. But this other supralogical process of the reason is a motion of rapid insight or swift discernment; it proceeds by a stride or leap, like a man who springs from one sure spot to another point of sure footing,–or at least held by him to be sure. He sees this space he covers in one compact and flashing view, but he does not distinguish or measure either by eye or touch its successions, features and circumstances. This movement has something of the sense of power of the intuition, something of its velocity, some appearance of its light and certainty, and we always are apt to take it for the intuition. But our assumption is an error and, if we trust to it, it may lead us into grievous blunders.”
The true intuitive consciousness is based on the vijnana, the “truth-consciousness”, not the mental process. The highest reaches of the mental consciousness, even in their most luminous actions, remain bound by the limitations of the separative and divided consciousness of mind, and thus, are subject to error and mistake.
Sri Aurobindo, The Synthesis of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 22, Vijnana or Gnosis, pp. 458-459