Parabrahman being Absolute is not subject to logic, for logic applies only to the determinate. We talk confusion if we say that the Absolute cannot manifest the determinate and therefore the universe is false or non-existent. The very nature of the Absolute is that we do not know what it is or is not, what it can do or cannot do; we have no reason to suppose that there is anything it cannot do or that its Absoluteness is limited by any kind of impotency. We experience spiritually that when we go beyond everything else we come to something Absolute; we experience spiritually that the universe is in the nature of a manifestation proceeding, as it were, from the Absolute; but all these words and phrases are merely intellectual terms trying to express the inexpressible.
We must state what we see as best we can, but need not dispute what others see or state; rather we must accept and in our own system locate and account for what they have seen and stated. Our only dispute is with those who deny credit to the vision or freedom and value to the statements of others; not with those who are content with stating their own vision. A philosophical or religious system is only a statement of that arrangement of existence in universe which God has revealed to us as our status of being. It is given in order that the mind may have something to stand upon while we act in Prakriti. But our vision need not be precisely the same in arrangement as the vision of others, nor is the form of thought that suits our mentality bound to suit a mentality differently constituted. Firmness, without dogmatism, in our own system, toleration, without weakness, of all other systems should therefore be our intellectual outlook.
You will find disputants questioning your system on the grounds that it is not consistent with this or that Shastra or this or that great authority, whether philosopher, saint or Avatar. Remember then that realisation and experience are alone of essential importance. What Shankara argued or Vivekananda conceived intellectually about existence or even what Ramakrishna stated from his multitudinous and varied realisation, is only of value to you so far as you [are] moved by God to accept and renew it in your own experience. The opinions of thinkers and saints and Avatars should be accepted as hints but not as fetters. What matters to you is what you have seen or what God in His universal personality or impersonally or again personally in some teacher, guru or pathfinder undertakes to show to you in the path of Yoga.
Excerpt from the book Essays Divine and Human by Sri Aurobindo