{"id":628,"date":"2013-07-13T01:29:20","date_gmt":"2013-07-13T01:29:20","guid":{"rendered":"http:\/\/localhost\/?p=628"},"modified":"2013-07-13T01:29:20","modified_gmt":"2013-07-13T01:29:20","slug":"09-the-methods-of-vedantic-knowledge-vol-18-the-life-divine-volume-18","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/18-the-life-divine-volume-18\/09-the-methods-of-vedantic-knowledge-vol-18-the-life-divine-volume-18","title":{"rendered":"-09_The Methods of Vedantic Knowledge .htm"},"content":{"rendered":"\n\n
\n


\nC<\/font>HAPTER<\/font>
\nVIII<\/p>\n

<\/font><\/b>\n<\/p>\n

\nThe Methods of Vedantic Knowledge<\/font><\/p>\n

<\/font><\/b><\/p>\n

 <\/p>\n

This secret Self in all beings is not apparent, but it is seen by means of the supreme reason, the subtle, by those who
\nhave the subtle vision.<\/small><\/p>\n

 Katha Upanishad.\u00b9 <\/font><\/small><\/p>\n

 <\/p>\n

            B<\/font><\/b>UT<\/font> what then is the working of this Sachchidananda in the world and by what process of things are the relations between
\nitself and the ego which figures it first formed, then led to their consummation? For on those relations and on the process
\nthey follow depend the whole philosophy and practice of a divine life for man.<\/p>\n

     We arrive at the conception
\nand at the knowledge of a divine existence by exceeding the evidence of
\nthe senses and
\npiercing beyond the walls of the physical mind. So long as we confine
\nourselves to sense-evidence and the physical
\nconsciousness, we can conceive nothing and know nothing except the
\nmaterial world and its phenomena. But certain
\nfaculties in us enable our mentality to arrive at conceptions which we
\nmay indeed deduce by ratiocination or by imaginative
\nvariation from the facts of the physical world as we see them, but
\nwhich are not warranted by any purely physical data or
\nany physical experience. The first of these instruments is the pure
\nreason.\n<\/p>\n

     Human reason has a double
\naction, mixed or dependent, pure or sovereign. Reason accepts a mixed
\naction when it
\nconfines itself to the circle of our sensible experience, admits its
\nlaw as the final truth and concerns itself only with the study
\nof phenomenon, that is to say, with the appearances of things in their
\nrelations, processes and utilities. This rational action is
\nincapable of knowing what is, it only knows what appears to be, it has
\nno plummet by which it can sound the depths of
\nbeing, it can only survey the field of becoming. Reason, on the other
\nhand, asserts its pure action, when accepting our
\nsensible experiences as a starting-point but refusing to be limited by
\nthem it goes behind,\n<\/p>\n

 <\/p>\n

      \u00b9<\/font>I. 3. 12.<\/font><\/p>\n

\nPage-60 <\/font><\/p>\n

\n

judges, works in its own right and strives to arrive at general and unalterable concepts which attach themselves not to the
\nappearances of things, but to that which stands behind their appearances. It may arrive at its result by direct judgment
\npassing immediately from the appearance to that which stands behind it and in that case the concept arrived at may seem to
\nbe a result of the sensible experience and dependent upon it though it is really a perception of reason working in its own
\nright. But the perceptions of the pure reason may also—and this is their more characteristic action—use the experience
\nfrom which they start as a mere excuse and leave it far behind before they arrive at their result, so far that the result may
\nseem the direct contrary of that which our sensible experience wishes to dictate to us. This movement is legitimate and
\nindispensable, because our normal experience not only covers only a small part of universal fact, but even in the limits of its
\nown field uses instruments that are defective and gives us false weights and measures. It must be exceeded, put away to a
\ndistance and its insistences often denied if we are to arrive at more adequate conceptions of the truth of things. To correct
\nthe errors of the sense-mind by the use of reason is one of the most valuable powers developed by man and the chief cause
\nof his superiority among terrestrial beings.\n<\/p>\n

     The complete use of pure
\nreason brings us finally from physical to metaphysical knowledge. But
\nthe concepts of
\nmetaphysical knowledge do not in themselves fully satisfy the demand of
\nour integral being. They are indeed entirely
\nsatisfactory to the pure reason itself, because they are the very stuff
\nof its own existence. But our nature sees things
\nthrough two eyes always, for it views them doubly as idea and as fact
\nand therefore every concept is incomplete for us and
\nto a part of our nature almost unreal until it becomes an experience.
\nBut the truths which are now in question, are of an
\norder not subject to our normal experience. They are, in their nature,
\n“beyond the perception of the senses but seizable by
\nthe perception of the reason”. Therefore, some other faculty of
\nexperience is necessary by which the demand of our nature
\ncan be fulfilled and this can only come, since we are dealing with the
\nsupraphysical, by an extension of psychological
\nexperience.\n<\/p>\n

\nPage-61<\/font><\/p>\n

\n

     In a sense all our
\nexperience is psychological since even what we receive by the senses
\nhas no meaning or value to us
\ntill it is translated into the terms of the sense-mind, the Manas of
\nIndian philosophical terminology. Manas, say our
\nphilosophers, is the sixth sense. But we may even say that it is the
\nonly sense and that the others, vision, hearing, touch,
\nsmell, taste are merely specialisations of the sense-mind which,
\nalthough it normally uses the sense-organs for the basis of
\nits experience, yet exceeds them and is capable of a direct experience
\nproper to its own inherent action. As a result
\npsychological experience, like the cognitions of the reason, is capable
\nin man of a double action, mixed or dependent, pure or
\nsovereign. Its mixed action takes place usually when the mind seeks to
\nbecome aware of the external world, the object; the
\npure action when it seeks to become aware of itself, the subject. In
\nthe former activity, it is dependent on the senses and
\nforms its perceptions in accordance with their evidence; in the latter
\nit acts in itself and is aware of things directly by a sort
\nof identity with them. We are thus aware of our emotions; we are aware
\nof anger, as has been acutely said, because we
\nbecome anger. We are thus aware also of our own existence; and here the
\nnature of experience as knowledge by identity
\nbecomes apparent. In reality, all experience is in its secret nature
\nknowledge by identity; but its true character is hidden
\nfrom us because we have separated ourselves from the rest of the world
\nby exclusion, by the distinction of ourself as
\nsubject and everything else as object, and we are compelled to develop
\nprocesses and organs by which we may again enter
\ninto communion with all that we have excluded. We have to replace
\ndirect knowledge through conscious identity by an
\nindirect knowledge which appears to be caused by physical contact and
\nmental sympathy. This limitation is a fundamental
\ncreation of the ego and an instance of the manner in which it has
\nproceeded throughout, starting from an original falsehood
\nand covering over the true truth of things by contingent falsehoods
\nwhich become for us practical truths of relation.\n<\/p>\n

        
\nFrom this nature of mental and sense knowledge as it is at present
\norganised in us, it follows that there is no inevitable
\nnecessity in our existing limitations. They are the result of an<\/p>\n

\nPage-62<\/font><\/p>\n

\n

evolution in which mind has accustomed itself to depend upon certain physiological functionings and their reactions as its
\nnormal means of entering into relation with the material universe. Therefore, although it is the rule that when we seek to
\nbecome aware of the external world, we have to do so indirectly through the sense-organs and can experience only so much
\nof the truth about things and men as the senses convey to us, yet this rule is merely the regularity of a dominant habit. It is
\npossible for the mind,—and it would be natural for it, if it could be persuaded to liberate itself from its consent to the
\ndomination of matter,—to take direct cognisance of the objects of sense without the aid of the sense-organs. This is what
\nhappens in experiments of hypnosis and cognate psychological phenomena. Because our waking consciousness is
\ndetermined and limited by the balance between mind and matter worked out by life in its evolution, this direct cognisance is
\nusually impossible in our ordinary waking state and has therefore to be brought about by throwing the waking mind into a
\nstate of sleep which liberates the true or subliminal mind. Mind is then able to assert its true character as the one and
\nall-sufficient sense and free to apply to the objects of sense its pure and sovereign instead of its mixed and dependent
\naction. Nor is this extension of faculty really impossible but only more difficult in our waking state,—as is known to all who
\nhave been able to go far enough in certain paths of psychological experiment.\n<\/p>\n

     The sovereign action of the
\nsense-mind can be employed to develop other senses besides the five
\nwhich we ordinarily
\nuse. For instance, it is possible to develop the power of appreciating
\naccurately without physical means the weight of an
\nobject which we hold in our hands. Here the sense of contact and
\npressure is merely used as a starting-point, just as the
\ndata of sense-experience are used by the pure reason, but it is not
\nreally the sense of touch which gives the measure of the
\nweight to the mind; that finds the right value through its own
\nindependent perception and uses the touch only in order to
\nenter into relation with the object. And as with the pure reason, so
\nwith the sense-mind, the sense-experience can be used
\nas a mere first point from which it proceeds to a knowledge that has
\nnothing to do\n<\/p>\n

\nPage-63<\/font><\/p>\n

\n

with the sense-organs and often contradicts their
\nevidence. Nor is the extension of faculty confined only to outsides and
\nsuperficies. It is possible, once we have entered by any of the senses
\ninto relation with an external object, so to apply the Manas as to
\nbecome aware of the contents of the object, for example, to receive or
\nto perceive the thoughts or feelings of
\nothers without aid from their utterance, gesture, action or facial
\nexpressions and even in contradiction of these always partial
\nand often misleading data. Finally, by an utilisation of the inner
\nsenses,—that is to say, of the sense-powers, in themselves, in
\ntheir purely mental or subtle activity as distinguished from the
\nphysical which is only a selection for the purposes of outward
\nlife from their total and general action,—we are able to take cognition
\nof sense-experiences, of appearances and images of
\nthings other than those which belong to the organisation of our
\nmaterial environment. All these extensions of faculty, though
\nreceived with hesitation and incredulity by the physical mind because
\nthey are abnormal to the habitual scheme of our
\nordinary life and experience, difficult to set in action, still more
\ndifficult to systematise so as to be able to make of them an
\norderly and serviceable set of instruments, must yet be admitted, since
\nthey are the invariable result of any attempt to
\nenlarge the field of our superficially active consciousness whether by
\nsome kind of untaught effort and casual ill-ordered
\neffect or by a scientific and well-regulated practice.\n<\/p>\n

     None of them, however,
\nleads to the aim we have in view, the psychological experience of those
\ntruths that are
\n“beyond perception by the sense but seizable by the perceptions of the
\nreason”, buddhigr<\/span>ā<\/font>hyam at<\/span>ī<\/font>ndriyam<\/span>.\u00b9<\/font><\/p>\n

They give us only a larger field of phenomena and more effective means for the observation of phenomena. The truth of
\nthings always escapes beyond the sense. Yet is it a sound rule inherent in the very constitution of universal existence that
\nwhere there are truths attainable by the reason, there must be somewhere in the organism possessed of that reason a means
\nof arriving at or verifying them by experience. The one means we have left in our mentality is an extension of that form of
\nknowledge by identity which gives us the awareness of our own existence. It is really upon a self-awareness<\/p>\n

        
\n\u00b9<\/font> Gita, VI. 21.<\/font><\/p>\n

 Page-64 <\/font><\/p>\n

\n

more or less conscient, more or less present to our conception that the knowledge of the contents of our self is based. Or to
\nput it in a more general formula, the knowledge of the contents is contained in the knowledge of the continent. If then we
\ncan extend our faculty of mental self-awareness to awareness of the Self beyond and outside us, Atman or Brahman of the
\nUpanishads, we may become possessors in experience of the truths which form the contents of the Atman or Brahman in
\nthe universe. It is on this possibility that Indian Vedanta has based itself. It has sought through knowledge of the Self the
\nknowledge of the universe.\n<\/p>\n

     But always mental
\nexperience and the concepts of the reason have been held by it to be
\neven at their highest a
\nreflection in mental identifications and not the supreme self-existent
\nidentity. We have to go beyond the mind and the
\nreason. The reason active in our waking consciousness is only a
\nmediator between the subconscient All that we come from
\nin our evolution upwards and the superconscient All towards which we
\nare impelled by that evolution. The subconscient and
\nthe superconscient are two different formulations of the same All. The
\nmaster-word of the subconscient is Life, the
\nmaster-word of the superconscient is Light. In the subconscient
\nknowledge or consciousness is involved in action, for action
\nis the essence of Life. In the superconscient action re-enters into
\nLight and no longer contains involved knowledge but is
\nitself contained in a supreme consciousness. Intuitional knowledge is
\nthat which is common between them and the
\nfoundation of intuitional knowledge is conscious or effective identity
\nbetween that which knows and that which is known; it
\nis that state of common self-existence in which the knower and the
\nknown are one through knowledge. But in the
\nsubconscient the intuition manifests itself in the action, in
\neffectivity, and the knowledge or conscious identity is either
\nentirely or more or less concealed in the action. In the
\nsuperconscient, on the contrary, Light being the law and the principle,
\nthe intuition manifests itself in its true nature as knowledge emerging
\nout of conscious identity, and effectivity of action is
\nrather the accompaniment or necessary consequent and no longer masks as
\nthe primary fact. Between these two states
\nreason and mind act as\n<\/p>\n

  
\n  Page-65<\/p>\n

<\/font><\/p>\n

\n

intermediaries which enable the being to liberate knowledge out of its imprisonment in the act and prepare it to resume its
\nessential primacy. When the self-awareness in the mind applied, both to continent and content, to own-self and other-self,
\nexalts itself into the luminous self-manifest identity, the reason also converts itself into the form of the self-luminous
\nintuitional\u00b9<\/font><\/p>\n

knowledge. This is the highest possible state of our knowledge when mind fulfils itself in the supramental.<\/p>\n

      Such is the scheme of the
\nhuman understanding upon which the conclusions of the most ancient Vedanta were
\nbuilt. To develop the results arrived at on this foundation by the ancient sages
\nis not my object, but it is necessary to pass briefly in review some of their
\nprincipal conclusions so far as they affect the problem of the divine Life with
\nwhich alone we are at present concerned. For it is in those ideas that we shall
\nfind the best previous foundation of that which we seek now to rebuild and
\nalthough, as with all knowledge, old expression has to be replaced to a certain
\nextent by new expression suited to a later mentality and old light has to merge
\nitself into new light as dawn succeeds dawn, yet it is with the old treasure as
\nour initial capital or so much of it as we can recover that we shall most
\nadvantageously proceed to accumulate the largest gains in our new commerce with
\nthe ever-changeless and ever-changing Infinite. <\/p>\n

     Sat Brahman, Existence
\npure, indefinable, infinite, absolute, is the last concept at which
\nVedantic analysis arrives in its
\nview of the universe, the fundamental Reality which Vedantic experience
\ndiscovers behind all the movement and formation
\nwhich constitute the apparent reality. It is obvious that when we posit
\nthis conception, we go entirely beyond what our
\nordinary consciousness, our normal experience contains or warrants. The
\nsenses and sense-mind know nothing whatever
\nabout any pure or absolute existence. All that our sense-experience
\ntells us of, is form and movement. Forms exist, but with
\nan existence that is not pure, rather always mixed, combined,
\naggregated, relative.\n<\/p>\n

 <\/p>\n

\u00b9<\/font> I use
\nthe word “intuition” for want of a better. In truth, it is a makeshift and
\ninadequate to the connotation demanded of it. The same has to be said of the
\nword “consciousness” and many others which our poverty compels us to extend
\nillegitimately in their significance.<\/font><\/p>\n

\nPage-66 <\/font><\/p>\n

\n

When we go within ourselves, we may get rid of precise form, but we cannot get rid of movement, of change. Motion of
\nMatter in Space, motion of change in Time seem to be the condition of existence. We may say indeed, if we like, that this is
\nexistence and that the idea of existence in itself corresponds to no discoverable reality. At the most in the phenomenon of
\nself-awareness or behind it, we get sometimes a glimpse of something immovable and immutable, something that we
\nvaguely perceive or imagine that we are beyond all life and death, beyond all change and formation and action. Here is the
\none door in us that sometimes swings open upon the splendour of a truth beyond and, before it shuts again, allows a ray to
\ntouch us,—a luminous intimation which, if we have the strength and firmness, we may hold to in our faith and make a
\nstarting-point for another play of consciousness than that of the sense-mind, for the play of Intuition.\n<\/p>\n

     For if we examine
\ncarefully, we shall find that Intuition is our first teacher. Intuition
\nalways stands veiled behind our
\nmental operations. Intuition brings to man those brilliant messages
\nfrom the Unknown which are the beginning of his higher
\nknowledge. Reason only comes in afterwards to see what profit it can
\nhave of the shining harvest. Intuition gives us that
\nidea of something behind and beyond all that we know and seem to be
\nwhich pursues man always in contradiction of his
\nlower reason and all his normal experience and impels him to formulate
\nthat formless perception in the more positive ideas
\nof God, Immortality, Heaven and the rest by which we strive to express
\nit to the mind. For Intuition is as strong as Nature
\nherself from whose very soul it has sprung and cares nothing for the
\ncontradictions of reason or the denials of experience. It
\nknows what is because it is, because itself it is of that and has come
\nfrom that, and will not yield it to the judgment of what
\nmerely becomes and appears. What the Intuition tells us of, is not so
\nmuch Existence as the Existent, for it proceeds from
\nthat one point of light in us which gives it its advantage, that
\nsometimes opened door in our own self-awareness. Ancient
\nVedanta seized this message of the Intuition and formulated it in the
\nthree great declarations of the Upanishads, “I am He”,
\n“Thou art That, O Swetaketu”, “All this is the Brahman; this Self is
\nthe Brahman”.\n<\/p>\n

  
\n  Page-67<\/font><\/p>\n

\n

     But Intuition by the very
\nnature of its action in man, working as it does from behind the veil,
\nactive principally in his
\nmore unenlightened, less articulate parts, served in front of the veil,
\nin the narrow light which is our waking conscience, only
\nby instruments that are unable fully to assimilate its
\nmessages,—Intuition is unable to give us the truth in that ordered and
\narticulated form which our nature demands. Before it could effect any
\nsuch completeness of direct knowledge in us, it
\nwould have to organise itself in our surface being and take possession
\nthere of the leading part. But in our surface being it is
\nnot the Intuition, it is the Reason which is organised and helps us to
\norder our perceptions, thoughts and actions. Therefore
\nthe age of intuitive knowledge, represented by the early Vedantic
\nthinking of the Upanishads, had to give place to the age of
\nrational knowledge; inspired Scripture made room for metaphysical
\nphilosophy, even as afterwards metaphysical philosophy
\nhad to give place to experimental Science. Intuitive thought which is a
\nmessenger from the superconscient and therefore our highest faculty,
\nwas supplanted by the pure reason which is only a sort of deputy and
\nbelongs to the middle heights of our being; pure reason in its turn was
\nsupplanted for a time by the mixed action of the reason which lives on
\nour plains and lower elevations and does not in its view exceed the
\nhorizon of the experience that the physical mind and senses or such
\naids as we can invent for them can bring to us. And this process which
\nseems to be a descent, is really a circle of progress. For in each case
\nthe lower faculty is compelled to take up as much as it can assimilate
\nof what the higher had already given and to attempt to re-establish it
\nby its own methods. By the attempt it is itself enlarged in its scope
\nand arrives eventually at a more supple and a more ample
\nself-accommodation to the higher faculties. Without this succession and
\nattempt at separate assimilation we should be obliged to remain under
\nthe exclusive domination of a part of our nature while the rest
\nremained either depressed and unduly subjected or separate in its field
\nand therefore poor in its development. With this succession and
\nseparate attempt the balance is righted; a more complete harmony of our
\nparts of knowledge is prepared. <\/p>\n

     We see this succession in the
\nUpanishads and the subsequent <\/p>\n

 Page-68<\/font><\/p>\n

\n

Indian philosophies. The sages of the Veda and Vedanta relied entirely upon intuition and spiritual experience. It is by an
\nerror that scholars sometimes speak of great debates or discussions in the Upanishad. Wherever there is the appearance of
\na controversy, it is not by discussion, by dialectics or the use of logical reasoning that it proceeds, but by a comparison of
\nintuitions and experiences in which the less luminous gives place to the more luminous, the narrower, faultier or less
\nessential to the more comprehensive, more perfect, more essential. The question asked by one sage of another is “What
\ndost thou know?”, not “What dost thou think?” nor “To what conclusion has thy reasoning arrived?” Nowhere in the
\nUpanishads do we find any trace of logical reasoning urged in support of the truths of Vedanta. Intuition, the sages seem to
\nhave held, must be corrected by a more perfect intuition; logical reasoning cannot be its judge.<\/p>\n

     
\nAnd yet the human reason demands its own method of satisfaction.
\nTherefore when the age of rationalistic speculation
\nbegan, Indian philosophers, respectful of the heritage of the past,
\nadopted a double attitude towards the Truth they sought.
\nThey recognised in the Sruti, the earlier results of Intuition or, as
\nthey preferred to call it, of inspired Revelation, an authority
\nsuperior to Reason. But at the same time they started from Reason and
\ntested the results it gave them, holding only those
\nconclusions to be valid which were supported by the supreme authority.
\nIn this way they avoided to a certain extent the
\nbesetting sin of metaphysics, the tendency to battle in the clouds
\nbecause it deals with words as if they were imperative
\nfacts instead of symbols which have always to be carefully scrutinised
\nand brought back constantly to the sense of that
\nwhich they represent. Their speculations tended at first to keep near
\nat the centre to the highest and profoundest experience
\nand proceeded with the united consent of the two great authorities,
\nReason and Intuition. Nevertheless, the natural trend of
\nReason to assert its own supremacy triumphed in effect over the theory
\nof its subordination. Hence the rise of conflicting
\nschools each of which founded itself in theory on the Veda and used its
\ntexts as a weapon against the others. For the
\nhighest intuitive Knowledge sees things in the whole, in the large and
\ndetails only as sides of the indivisible whole; its\n<\/p>\n

\nPage-69<\/font><\/p>\n

\n

tendency is towards immediate synthesis and the unity of knowledge. Reason, on the contrary, proceeds by analysis and
\ndivision and assembles its facts to form a whole; but in the assemblage so formed there are opposites, anomalies, logical
\nincompatibilities, and the natural tendency of Reason is to affirm some and to negate others which conflict with its chosen
\nconclusions so that it may form a flawlessly logical system. The unity of the first intuitional knowledge was thus broken up
\nand the ingenuity of the logicians was always able to discover devices, methods of interpretation, standards of varying value
\nby which inconvenient texts of the Scripture could be practically annulled and an entire freedom acquired for their
\nmetaphysical speculation.\n<\/p>\n

     Nevertheless, the main
\nconceptions of the earlier Vedanta remained in parts in the various
\nphilosophical systems and
\nefforts were made from time to time to recombine them into some image
\nof the old catholicity and unity of intuitional
\nthought. And behind the thought of all, variously presented, survived
\nas the fundamental conception, Purusha, Atman or Sad
\nBrahman, the pure Existent of the Upanishads, often rationalised into
\nan idea or psychological state, but still carrying something of its old
\nburden of inexpressible reality. What may be the relation of the
\nmovement of becoming which is what we call the world to this absolute
\nUnity and how the ego, whether generated by the movement or cause of
\nthe movement, can return to that true Self, Divinity or Reality
\ndeclared by the Vedanta, these were the questions speculative and
\npractical which have always occupied the thought of India. <\/p>\n

\nPage-70<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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