Logical reasoning is useful and indispensable in its own field in order to give the mind a certain clearness, precision and subtlety in dealing with its own ideas and word-symbols, so that our perception of the truths which we arrive at by observation and experience, or which physically, psychologically or spiritually we have seen, may be as little as possible obscured by the confusions of our of our average human intelligence, its proneness to take appearances for fact, its haste to be misled by partial truth, its exaggerated conclusions, its intellectual and emotional partialities, its incompetent bunglings in that linking of truth to truth by which alone we can arrive at a complete knowledge. We must have a clear, pure subtle and flexible mind in order that we may fall as little as possible into that ordinary metal habit our kind which turns truth itself into a purveyor of errors. That clarification the habit of clear logical reasoning culminating in the method of metaphysical dialectics does help to accomplish and its part in the preparation of knowledge is therefore very great. But by itself it cannot arrive either at the knowledge of the world or the knowledge of God, much less reconcile the lower and the higher realisation. It is much more efficiently a guardian against error than a discoverer of truth, – although by deduction from knowledge already acquired it may happen upon new truths and indicate them for experience or for the higher and larger truth-seeking faculties to confirm. In the more subtle field of synthetical or unifying knowledge the logical habit of mind may even become a stumbling-block by the very faculty which gives it its peculiar use; for it is so accustomed to making distinctions and dwelling upon distinctions and working by distinctions that it is always a little at sea when distinctions have to be overridden and overpassed. Our object, then, in considering the difficulties of the normal mind when face to face with the experience of cosmic and transcendental unity by the individual, must be solely to make more clear to ourselves, first, the origin of the difficulties and the escape from them and by that, what is more important, the real nature fo the unity at which we arrive and of the culmination of the individual when he becomes one with all creatures and dwells in the oneness of the Eternal. .
Sri Aurobindo – The Life Divine
Chapter III The Eternal and the Individual