The Limits of Mental Knowledge and the Process of Knowing, Part 3: Knowing the Unknowable

We reach a point where we can recognize that mental knowing is limited and cannot possibly extend itself to the entire universal creation, much less the Absolute Brahman beyond the created universe.  Does this mean we reach a dead end and cannot ever achieve this knowledge?  Is there a type of knowing, other than the mental formations, that can reach this point?  The Kena Upanishad, part 2, verse 3 states:

“He by whom It is not thought out, has the thought of It; he by whom It is thought out, knows It not.  It is unknown to the discernment of those who discern of It, by those who seek not to discern of It, It is discerned.”

Sri Aurobindo comments:  “Much less, then, if we can only thus know the Master-Consciousness which is the form of the Brahman, can we pretend to know its utter ineffable reality which is beyond all knowledge.  But if this were all, there would be no hope for the soul and a resigned Agnosticism would be the last word of wisdom.  The truth is that though thus beyond our mentality and our highest ideative knowledge, the Supreme does give Himself both to this knowledge and to our mentality in the way proper to each and by following that way we can arrive at Him, but only on condition that we do not take our mentalising by the mind and our knowing by the higher thought for the full knowledge and rest in that with a satisfied possession.”

“The way is to use our mind rightly for such knowledge as is open to its highest, purified capacity.  We have to know the form of the Brahman, the Master-Consciousness of the Lord through and yet beyond the universe in which we live.  But first we must put aside what is mere form and phenomenon in the universe; for that has nothing to do with the form of the Brahman, the body of the Self, since it is not His form, but only His most external mask.  Our first step therefore must be to get behind the forms of Matter, the forms of Life, the forms of Mind and go back to that which is essential, most real, nearest to actual entity.  And when we have gone on thus eliminating, thus analysing all forms into the fundamental entities of the cosmos, we shall find that these fundamental entities are really only two, ourselves and the gods.”

Sri Aurobindo, The Upanishads, Kena Upanishad and analysis, pp. 103-104, 165-170