It is one of the unique characteristic powers of the human mind to be able to distinguish differences and treat objects, beings and forces as if they are independent of one another. This exclusive concentration on the details of existence has helped create all the technology and societal organization that we experience in our lives. In the course of humanity exploring the limits of this differentiating power, however, it has frequently lost sight of the unifying Oneness of which all these are fragments and constituent parts. Without this unifying understanding, humanity experiences confusion and lack of a clear sense of the purpose of life and its role in carrying out that purpose.
Sri Aurobindo observes: “The seeking for God is also, subjectively, the seeking for our highest, truest, fullest, largest self. It is the seeking for a Reality which the appearances of life conceal because they only partially express it or because they express it from behind veils and figures, by oppositions and contraries, often by what seem to be perversions and opposites of the Real. It is the seeking for something whose completeness comes only by a concrete and all-occupying sense of the Infinite and Absolute; it can be established in its integrality only by finding a value of the infinite in all finite things and by the attempt — necessary, inevitable, however impossible or paradoxical it may seem to the normal reason — to raise all relativities to their absolutes and to reconcile their differences, oppositions and contraries by elevation and sublimation to some highest term in which all these are unified. Some perfect highest term there is by which all our imperfect lower terms can be justified and their discords harmonised if once we can induce them to be its conscious expressions, to exist not for themselves but for That, as contributory values of that highest Truth, fractional measures of that highest and largest common measure. A One there is in which all the entangled discords of this multiplicity of separated, conflicting, intertwining, colliding ideas forces, tendencies, instincts, impulses, aspects, appearances which we call life, can find the unity of their diversity, the harmony of their divergences, the justification of their claims, the correction of their perversions and aberrations, the solution of their problems and disputes. Knowledge seeks for that in order that Life may know its own true meaning and transform itself into the highest and most harmonious possible expression of a divine Reality. All seeks for that, each power feels out for it in its own way: the infrarational gropes for it blindly along the line of its instincts, needs, impulses; the rational lays for it its trap of logic and order, follows out and gathers together its diversities, analyses them in order to synthetise; the suprarational gets behind and above things and into their inmost parts, there to touch and lay hands of the Reality itself in its core and essence and enlighten all its infinite detail from that secret centre.”
Sri Aurobindo, The Human Cycle: The Psychology of Social Development, Chapter 15, The Suprarational Good, pp. 146-147