A pilgrim of our times, earnest in his quest and scrupulous in his methods, burning with a single aspiration to search for truth and to consecrate himself to the tasks that would flow from that search for the fulfilment of himself and for the eventual fulfilment of the human journey, finds himself arrested by various forms of denial and scepticism that pronounce the message that the present organisation of consciousness is the last limit and that the only course of rationality or reasonableness is to limit himself to the boundaries of that organisation and be content with limited certainities and probabilities and ever crumbling ideals of tolerable existence for oneself and the world.
There is, indeed, a layer of human intellectuality which is tied to senses so exclusively that it finds its station and resting place in what these instruments perceive and cognise, and even if it reflects, it finds nothing more satisfying than the argument that senses are our sole means of knowledge and that nothing can be known and nothing can be valid if it does not refer back to its origin in sense experience.
Not long ago, materialism held the central filed of inquiry, and it had predominant influence over the seekers of knowledge and persuaded them to limit the aim of life to a feverish effort of the individual to snatch what he may from a transient existence or to dispassionate and objectless service of the race and of the individual, knowing well that the latter is a transient fiction of the nervous mentality and the former only a little more long lived collective form of the same nervous spasm of Matter.
It is true that materialism is no more being advanced so overwhelmingly, and it has been largely conceded that materialism cannot be defended as a metaphysical philosophy. This is because, in the first place, those who are inclined psychologically to favour materialism have largely come to the conclusion that no metaphysical philosophy, including materialism, is logically sustainable. It has also come to be recognised