What is knowledge? — part 3
Two modes of knowing: naïve and expert
author: Matthijs Cornelissen
last revision: July 2016
Still in process!
Perfecting Sri Aurobindo's Four Types of Knowledge
The four types of knowledge we discussed in the previous section are in our unregenerate common nature far from perfect, but they can be perfected and the result can then be summarised as in Table 1.
Table 1. Four types of knowledge: naive and perfected forms
1. Separative Indirect Knowledge
The expert mode of the first type of knowledge is science, and modernity is making stunning progress in this area. As separative indirect knowledge is the sense-based knowledge of the world outside of us, it is eminently suitable for studying the physical world but it is not the best way to study psychological phenomena.
2. Separative Direct Knowledge
In the beginning of the 20th century, mainstream psychology encountered such serious difficulties with introspection that it gave up on it and redefined itself as the science of behaviour. The reason "introspectionism" failed was that in introspection one part of the mind watches the other parts of the mind and as a result there are problems of bias, conflicts of interest and infinite regress. The introspection-based schools tried to improve introspection without standing back far enough: the observing consciousness remained involved in the mind and so the problems also remained.
The Indian solution is more radical. It suggests withdrawing the consciousness entirely from its involvement in mental processes and watching what happens in one's mind from a completely detached 'witness' consciousness. The main difference between the two approaches is that in ordinary introspection, there is almost always a part of the mind that provides a running commentary, judging, approving, disapproving, comparing, associating, what not. In detached self-observation, there is nothing of the sort; there is only a completely silent, non-judgmental, completely relaxed yet sharply focused attention. It is, as the old texts say, the difference between a windswept muddy stream, in which one can see nothing, and a silent crystal clear pond, in which one can not only see the reflection of the individual leaves of the trees on the other side but also the pebbles on the bottom. The details of the Indian process are somewhat complex, both theoretically and practically, and we will come back to them in the second chapter titled "How to improve the quality of our psychological knowledge" [INTERNAL LINK].
3. Knowledge by Intimate Direct Contact
Interestingly, this detached observation seems to allow not only a much more thorough knowledge of type two, unbiased access to one's own mind, but also, through type three, to what happens in others and even in things. The reason for this is that consciousness is ultimately one and that the world is not only interconnected in the outer physical world, but even more so inwardly on the more subtle inner planes of thoughts and feelings. In our ordinary waking state our consciousness is entirely wrapped up in the working of our own nervous system, but once it is freed from there it can in principle contact anything it concentrates upon. This opens a door to the whole complex world of parapsychological phenomena, which mainstream science has to label 'anomalous' because they do not fit in its far too narrow, physicalist world view. If we accept the Indian consciousness-based means of developing psychological knowledge, an enormous world of 'paranormal' psychological capacities and powers is will open itself up to us.
4. Knowledge by Identity
Further inner clarity can also open up a way to develop the last type of knowledge, knowledge by identity, which can enable a much more extensive use of intuition. The idea behind this even bolder claim is that the world is a manifestation of consciousness; that the original consciousness that manifested the world out of itself did so according to fundamental real-ideas (from the world of ritam cit); and that as we free our consciousness from its involvement in the small creature we think we are, it can identify itself instead with that original creative consciousness and thus know everything the way the Divine knows it: from the inside. It may seem unlikely that we will see a wide-scale application of this mode of knowing within the foreseeable future, but one could look at the stunning progress humanity has made in recent years in the physical sciences, as a sudden influx of knowledge of the fourth type into our collective mind.
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