JNANA 3: When I speak, the reason says, “This will I say”; but God takes the word out of my mouth and the lips say something else at which reason trembles.
When Sri Aurobindo says “I”, he speaks of himself and of his own experience. We would like to be able to say that what he says is symbolic and that it could apply to many people, but unfortunately this is not so at all.
This experience, of not saying what you had meant to say when you speak, but something else, is very common; but it is the opposite of what Sri Aurobindo speaks of here. That is to say, when you are sitting calmly at home using your reason to its full extent, you decide to say this or that, that this is the reasonable thing, but all too often, when you begin to speak, it is the lower impulses, the unreasonable emotions and the vital reactions which take hold of the tongue and make you say things which you should not say.
Here it is the same phenomenon, but, as I said, the other way round. Instead of infrarational impulses which make you speak with excitement and passion, it is, on the contrary, an inspiration coming from above, a light and a knowledge greater than those of the reason which take hold of the tongue and make you say things that you would have been incapable of saying even with the most enlightened reason.
Sri Aurobindo tells us that “the reason trembles” because these higher truths always appear in the human domain as paradoxes, revelations contrary to reason; not because reason is incapable of understanding what comes from the higher regions, but because these revelations are always ahead of, very much ahead of, that which reason has understood or accepted. What the human reason of today finds reasonable has been paradoxical and mad in the past; and probably—one may say, certainly—these unexpected, paradoxical, revolutionary revelations which are manifesting now and making the reason tremble, will in time to come be very reasonable knowledge, which in turn will tremble before new revelations.
It is this sense of something which is always moving, progressing, being transformed, that Sri Aurobindo is trying to give us with these compact phrases which for a time shake our understanding of things. It is to push us forward, to give us the sense of the complete relativity of all that manifests in the world, and of this universe which is always in motion, ever moving towards a higher and greater Truth.
For us, right now, the supramental transformation is the expression of the highest truth, it is the revolution we must bring about on earth; and certainly this revolution must be felt as an absolute by the majority of human beings, otherwise they will not be able to bring it about. But Sri Aurobindo insists that we should not forget that this absolute is still relative and that any manifestation must always be relative with regard to an Absolute which is even more absolute—the Unmanifest that will manifest later.
26 September 1958 [CWM 10: 7-9]
