Sri Aurobindo
Letters on Yoga
4. Reason, Science and Yoga
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European metaphysical thought – even in those thinkers who try to prove or explain the existence and nature of God or of the Absolute – does not in its method and result go beyond the intellect. But the intellect is incapable of knowing the supreme Truth; it can only range about seeking for Truth, and catching fragmentary representations of it, not the thing itself, and trying to piece them together. Mind cannot arrive at Truth; it can only make some constructed figure that tries to represent it or a combination of figures. At the end of European thought, therefore, there must always be Agnosticism, declared or implicit. Intellect, if it goes sincerely to its own end, has to return and give this report: “I cannot know; there is, or at least it seems to me that there may be or even must be Something beyond, some ultimate Reality, but about its truth I can only speculate; it is either unknowable or cannot be known by me.” Or, if it has received some light on the way from what is beyond it, it can say too: “There is perhaps a consciousness beyond Mind, for I seem to catch glimpses of it and even to get intimations from it. If that is in touch with the Beyond or if it is itself the consciousness of the Beyond and you can find some way to reach it, then this Something can be known but not otherwise.”
Any seeking of the supreme Truth through intellect alone must end either in Agnosticism of this kind or else in some intellectual system or mind-constructed formula. There have been hundreds of these systems and formulas and there can be hundreds more, but none can be definitive. Each may have its value for the mind, and different systems with their contrary conclusions can have an equal appeal to intelligences of equal power and competence. All this labour of speculation has its utility in training the human mind and helping to keep before it the idea of Something beyond and Ultimate towards which it must turn. But the intellectual Reason can only point vaguely 
or feel gropingly towards it or try to indicate partial and even conflicting aspects of its manifestation here; it cannot enter into and know it. As long as we remain in the domain of the intellect only, an impartial pondering over all that has been thought and sought after, a constant throwing up of ideas, of all the possible ideas, and the formation of this or that philosophical belief, opinion or conclusion is all that can be done. This kind of disinterested search after Truth would be the only possible attitude for any wide and plastic intelligence. But any conclusion so arrived at would be only speculative; it could have no spiritual value; it would not give the decisive experience or the spiritual certitude for which the soul is seeking. If the intellect is our highest possible instrument and there is no other means of arriving at supraphysical Truth, then a wise and large Agnosticism must be our ultimate attitude. Things in the manifestation may be known to some degree, but the Supreme and all that is beyond the Mind must remain forever unknowable.
It is only if there is a greater consciousness beyond Mind and that consciousness is accessible to us that we can know and enter into the ultimate Reality. Intellectual speculation, logical reasoning as to whether there is or is not such a greater consciousness cannot carry us very far. What we need is a way to get the experience of it, to reach it, enter into it, live in it. If we can get that, intellectual speculation and reasoning must fall necessarily into a very secondary place and even lose their reason for existence. Philosophy, intellectual expression of the Truth may remain, but mainly as a means of expressing this greater discovery and as much of its contents as can at all be expressed in mental terms to those who still live in the mental intelligence.
This, you will see, answers your point about the Western thinkers, Bradley and others, who have arrived through intellectual thinking at the idea of an “Other beyond Thought” or have even, like Bradley, tried to express their conclusions about it in terms that recall some of the expressions in the Arya. The idea in itself is not new; it is as old as the Vedas. It was repeated in other forms in Buddhism, Christian Gnosticism, Sufism. Originally, it was not discovered by intellectual speculation, but by the mystics following an inner spiritual discipline. When, 
somewhere between the seventh and fifth centuries B.C., men began both in the East and West to intellectualise knowledge, this Truth survived in the East; in the West where the intellect began to be accepted as the sole or highest instrument for the discovery of Truth, it began to fade. But still it has there too tried constantly to return; the Neo-Platonists brought it back, and now, it appears, the Neo-Hegelians and others (e.g., the Russian Ouspensky and one or two German thinkers, I believe) seem to be reaching after it. But still there is a difference.
In the East, especially in India, the metaphysical thinkers have tried, as in the West, to determine the nature of the highest Truth by the intellect. But, in the first place, they have not given mental thinking the supreme rank as an instrument in the discovery of Truth, but only a secondary status. The first rank has always been given to spiritual intuition and illumination and spiritual experience; an intellectual conclusion that contradicts this supreme authority is held invalid. Secondly, each philosophy has armed itself with a practical way of reaching to the supreme state of consciousness, so that even when one begins with Thought, the aim is to arrive at a consciousness beyond mental thinking. Each philosophical founder (as also those who continued his work or school) has been a metaphysical thinker doubled with a yogi. Those who were only philosophic intellectuals were respected for their learning but never took rank as truth-discoverers. And the philosophies that lacked a sufficiently powerful means of spiritual experience died out and became things of the past because they were not dynamic for spiritual discovery and realisation.
In the West it was just the opposite that came to pass. Thought, intellect, the logical reason came to be regarded more and more as the highest means and even the highest end; in philosophy, Thought is the be-all and the end-all. It is by intellectual thinking and speculation that the truth is to be discovered; even spiritual experience has been summoned to pass the tests of the intellect, if it is to be held valid – just the reverse of the Indian position. Even those who see that the mental
Thought must be overpassed and admit a supramental “Other”, do not seem to escape from the feeling that it must be through mental 
Thought, sublimating and transmuting itself, that this other Truth must be reached and made to take the place of the mental limitation and ignorance. And again Western thought has ceased to be dynamic; it has sought after a theory of things, not after realisation. It was still dynamic amongst the ancient Greeks, but for moral and aesthetic rather than spiritual ends. Later on, it became yet more purely intellectual and academic; it became intellectual speculation only without any practical ways and means for the attainment of the Truth by spiritual experiment, spiritual discovery, a spiritual transformation. If there were not this difference, there would be no reason for seekers like yourself to turn to the East for guidance; for in the purely intellectual field, the Western thinkers are as competent as any Eastern sage. It is the spiritual way, the road that leads beyond the intellectual levels, the passage from the outer being to the inmost Self, which has been lost by the over-intellectuality of the mind of Europe.
In the extracts you have sent me from Bradley and Joachim, it is still the intellect thinking about what is beyond itself and coming to an intellectual, a reasoned speculative conclusion about it. It is not dynamic for the change which it attempts to describe. If these writers were expressing in mental terms some realisation, even mental, some intuitive experience of this “Other than Thought”, then one ready for it might feel it through the veil of the language they use and himself draw near to the same experience. Or if, having reached the intellectual conclusion, they had passed on to the spiritual realisation, finding the way or following one already found, then in pursuing their thought, one might be preparing oneself for the same transition. But there is nothing of the kind in all this strenuous thinking. It remains in the domain of the intellect and in that domain it is no doubt admirable; but it does not become dynamic for spiritual experience.
It is not by “thinking out” the entire reality, but by a change of consciousness that one can pass from the ignorance to the Knowledge – the Knowledge by which we become what we know. To pass from the external to a direct and intimate inner consciousness; to widen consciousness out of the limits of the ego and the body; to heighten it by an inner will and aspiration and opening to the Light till it passes in its ascent beyond Mind; to bring down a descent of the supramental Divine through self-giving and surrender with a consequent transformation of mind, life and body – this is the integral way to the Truth2. It is this that we call the Truth here and aim at in our yoga.
Current publication:
Sri Aurobindo. Letters on Yoga // SABCL.- Volume 22. (≈ 28 vol. of CWSA).- Pondicherry: Sri Aurobindo Ashram, 1971.- 502 p.
Other publications:
Sri Aurobindo. Letters on Yoga. I // CWSA.- Volume 28. (≈ 22 vol. of SABCL).- Pondicherry: Sri Aurobindo Ashram, 2012.- 590 p.
[Largest or earliest found passage: ] Sri Aurobindo. The Riddle of this World: Letters.- Pondicherry: Sri Aurobindo Ashram, 1973.- 72 p.