When we hear that a geometrical figure which is a circle as well as a triangle at the same time is possible, something within us revolts. It is an impossible intuition. There is ‘disorder’ in the proposition. We experience a similar revolt and disorder when someone disagree to the syllogism that ‘all men are mortal; Socrates is a man, therefore, Socrates is mortal’. There is an element of ‘order’ in the statements that is difficult to be rejected as untrue.

We find it difficult to refute the inherent ‘order’ hidden within such statements of facts. Some ‘seat’, or ‘sensor’ of ORDER within us gets locked to the truth in such statements. When 2 plus 2 makes four, this hidden seat of order compels us to agree also to the equation that 2 billion plus 2 billion = 4 billion. This seat of order would also compel us to believe in the certainty of the universal geometrical equations such as the equal distance of every point in the circumference of a circle to its centre, and the equal measure of all the 3 angles and sides of equilateral triangles, irrespective of whether it is in the present, past or future.

The existence of an element of ‘ORDER’ in the scheme of existence is thus certain. Otherwise why it always compel us to accept its truth, like our eyes compel us to accept the truth of something before it, say a piece of stone? This ‘order’ is present, or absent in all the above referred examples. It is closely similar to the element, or property, or the category of sight, sound, touch, taste and smell in the same scheme of existence. While we have our already identified external sense organs like eyes and ears to ‘sense’ these external categories of existence, it makes better sense to attribute the function of sensing the above seen ORDER in existence to our faculty of reason ! It was the mystery faculty that man always looked at for ascertaining the truth and non-truth of his knowledge and beliefs, but never knew what the real genus of this mystery faculty among our other multiple body and mind organs and faculties !

It is useful for us to remember here that man could recognize only very late in the path of our gaining knowledge that it was eye that see, eare that hear and nose that smell. Hence, it need not embarrass us in the late recognition that our faculty of reason is indeed a sense organ that senses the much central category of existential order.

Descartes often referred to this faculty as ‘understanding’, Bergson ‘intuition’, Einstein ‘inner voice’. Kant, when he speculated that time, space and causality are not objects of any of our senses, but ‘modes’ of perception, he did not clarify with what faculty of knowledge that he had gathered this piece of vital understanding ! A whole lot of arguments and evidences have been put forth in this book, compelling every open minded and intelligent man to accept that our faculty of reason indeed an internal ‘a sense organ’.

Though Kant’s book ‘Critique of pure reason’ is considered as a sort of last word on reason, he had not attempted to define reason as such. He was more or less describing its reach and limits. If it had occurred to the great man that reason indeed could be a ‘sense organ’, world would have got a more complete book on reason from him!

Now the certainty of the external world is the result of our presumed ‘agreement’ on the reality of what our external sense organs present to us. A rose is a rose for the eyes of all of us, and ice is cold for the touch of all of us. Similarly, there is a possibility that whatever is perceived by the sense organ of reason also would be one day gain universal agreement by all of us. This understanding could revolutionize how man would view his knowledge, and the knowledge gaining process in future.

The mystery aspects of this ‘sense of order’: What would be the rationale of nature behind placing this sense of order within man? Though Kant said reason cannot ever cross the phenomena barrier and know reality of things ‘in-itself; when understood as a sense organ of ‘order’, his conclusion may demand more probing, because the new sense organ is not meant for external objects. What is the basis of our assumption that such reality would ever be a typical object of our external sense organs?

What if the first cause of everything may not be a typical physical, or energy object of our senses, but a motivation, a kind of an emotion by genus, in the conceivable range of our new sense organ of reason? There are multiples possibilities and options open, and this new understanding could lead man to many new paths of new thoughts.

Kant was certain that the end purpose of reason may not be knowing for knowledge sake, but it has a ‘practical’ application too, in the realm of ethics and morals. Each sense organ has its own special dispositions, like the natural disposition of eyes for beauty, ear’s disposition towards orderly audio signals such as music, skin for soft and pleasant touch etc. Similar is the disposition for reason towards order, justice and truth. Kant too spoke about such strange ‘needs’ and ‘demands’ of reason! He said reason has inherent disposition towards leading man in paths of ethics and morals. Hence, the metaphysical connections of the new Reason cannot easily be ruled out!

If the proposition about nature of human reason is clearly understood and realized by at least a few intelligent men in the world, it could change the way man look at his knowledge gaining process! It could open-up many new vistas of study in philosophy, science, psychology and even religion.

All the above ideas offer extra ordinary propositions about the nature of ‘in-itself’ reality (real knowledge existence etc., beyond the self-made stories and artificial speculations of mind) that Kant said human mind is not capable of knowing. He thought it is beyond the reach of reason. Can the ‘thing in itself’ (ultimate) reality be an object of our senses? Can our reason, when understood as a mystery sense organ, could keep hope of breaking the barrier of phenomenon, and have peeps into such elusive realms of reality?

All men of intelligence and insight in the world should think about those questions and open-up many new ideas in human knowledge and understanding.