TOPICS

SEE ALSO

AUTH

BOOKS

The_Categories

The_Synthesis_Of_Yoga

IN CHAPTERS TITLE

2.01_-_The_Object_of_Knowledge

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT

03.05_-_Some_Conceptions_and_Misconceptions

1.028_-_Bringing_About_Whole-Souled_Dedication

1.03_-_YIBHOOTI_PADA

1.045_-_Piercing_the_Structure_of_the_Object

1.12_-_The_Significance_of_Sacrifice

1.439

2.01_-_The_Object_of_Knowledge

2.10_-_Knowledge_by_Identity_and_Separative_Knowledge

2.2.2_-_The_Mandoukya_Upanishad

3_-_Commentaries_and_Annotated_Translations

4.22_-_The_supramental_Thought_and_Knowledge

4.23_-_The_supramental_Instruments_--_Thought-process

Talks_600-652

PRIMARY CLASS

God

knowledge

object

the_Object

SIMILAR TITLES

the Object of Knowledge

TERMS STARTING WITH


TERMS ANYWHERE

Contemplation: Knowledge consisting in the partial or complete identification of the knower with the object of knowledge, with the consequent loss of his own personality.

Contemplation: (Lat. contemplare, to gaze at tentively) (a) In the mystical sense: Knowledge consisting in the partial or complete identification of the knower with the object of knowledge with the consequent loss of his own individuality. In Hugo of St. Victor (1096-1141), Contemplatio is the third and highest stage of knowledge of which cogitatio and meditatio are the two earlier levels.

Epistemological Dualism: See Dualism, Epistemological. Epistemological Idealism: The form of epistemological monism which identifies the content and the object of knowledge by assimilating the object to the content. Berkeleyeyan idealism by its rejection of a physical object independent of ideas directly present to the mind is an example of epistemological monism. See Epistemological Monism. -- L.W.

Epistemological Monism: Theory that non-inferential knowledge, (perception, memory, etc.) the object of knowledge, (the thing perceived or remembered) is numerically identical with the data of knowledge (sense data, memory images, etc.). Epistemological monism may be either (a) epistemologically realistic, when it asserts that the data exist independently of the knowing mind, or (b) epistemologically idealistic when it asserts the data to be mind constituted and to exist only when apprehended by the mind. See Epistemological Dualism, Epistemological Idealism and Epistemological Realism. -- L.W.

Epistemological Realism: Theory that the object of knowledge enjoys an existence independent of and external to the knowing mind. The theory, though applied most commonlv to perception where it is designated perceptual realism, may be extended to other types of knowledge (for example memory and knowledge of other minds). Epistemological realism may be combined either with Epistemological Monism or Epistemological Dualism. See Epistemological Monism, Epistemological Dualism. -- L.W.

Essential Coordination: Term employed bv R. Avenarius (Kritik der reinen Erfahrung, 1888) to designate the essential solidarity existing between the knowing subject and the object of knowledge. The theory of "essential coordination" is contrasted by Avenarius with the allegedly false theory of introjection (q.v.). -- L.W.

(g) The problem of the structure of the knowledge-situation is to determine with respect to each of the major kinds of knowledge just enumerated -- but particularly with respect to perception -- the constituents of the knowledge-situation in their relation to one another. The structural problem stated in general but rather vague terms is: What is the relation between the subjective and objective components of the knowledge-situation? In contemporary epistemology, the structural problem has assumed a position of such preeminence as frequently to eclipse other issues of epistemology. The problem has even been incorporated by some into the definition of philosophy. (See A. Lalande, Vocabulaire de la Philosophie, art. Theorie de la Connaissance. I. and G.D. Hicks, Encycl. Brit. 5th ed. art. Theory of Knowledge.) The principal cleavage in epistemology, according to this formulation of its problem, is between a subjectivism which telescopes the object of knowledge into the knowing subject (see Subjectivism; Idealism, Epistemological) and pan-objectivism which ascribes to the object all qualities perceived or otherwise cognized. See Pan-obiectivism. A compromise between the extrernes of subjectivism and objectivism is achieved by the theory of representative perception, which, distinguishing between primary and secondary qualities, considers the former objective, the latter subjective. See Representative Perception, Theory of; Primary Qualities; Secondary Qualities.

I get the supramental knowledge best by becoming one with the truth, one with the object of knowledge; the supramental satisfaction and integral light is most there when there is no further division between the knower, knowledge and the known, jnata, jnanam, jneyam. I see the thing known not as an object outside myself, but as myself or a part of my universal self contained in my most direct consciousness.
   Ref: CWSA Vol. 23-24, Page: 831-32

Immanent and Transient Activity: In logic, the activity of the mind which produces no effect upon the object of knowledge is called immanent, that which does have such an effect is called transient (or transitive). According to Kant, the immanent use of the understanding is valid, since it deals only with subject-matter furnished by the senses, while the transcendent effort to conceive of things as they are in themselves is illegitimate. In Christian theology, Jesus was created by an immanent act, and the world by a transient, act. -- J.K.F.

Immediacy: (Lat. in + medius, middle) Immediacy is used in two senses: Contrasted with representation, immediacy is the direct presence to the mind of the object of knowledge. See Presentational immediacy. Contrasted with mediation, immediacy consists in the absence or minimal and submerged presence of inference, interpretation and construction in any process of knowledge. In this sense perception and memory are relatively immediate whereas scientific and philosophical theories are mediate. -- L.W.

JNaNA, Knowledge direct without the use of a medium ; supreme self-knowledge ; -a spiritual seizing by a kind of identifi- cation with the object of knowledge.

Jnana ::: Not a mere thinking and considering by the intelligence, the pursuit and grasping of a mental form of truth by the intellectual mind, but a seeing of it with the soul and a total living in it with the power of the inner being, a spiritual seizing by a kind of identification with the object of knowledge is Jnana.
   Ref: CWSA Vol. 20, Page: 332

Objective idealism: A name for that philosophy which is based on the theory that both the subject and the object of knowledge are equally real and equally manifestations of the absolute or ideal. Earlier employed to describe Schelling's philosophy. Used independently by Charles S. Peirce (1839-1914) and A. N. Whitehead (1861-) to describe their varieties of realism. Subjective idealism supposes the world to consist of exemplifications of universals which have their being in the mind. Objective idealism supposes the world to consist of exemplifications of universals which have their being independent of the mind. -- J.K.F.

Prameyagatasandeha: Doubt with respect to the nature of Brahman, the object of knowledge.

Prameya: (Skr. to be measured, measurable) The proposition or thing to be proved; the object of knowledge. -- K.F.L.

KEYS (10k)

   24 Sri Aurobindo

NEW FULL DB (2.4M)

   24 Sri Aurobindo
   2 Plato

1:In relation to the universe the Supreme is Brahman. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

2:The materialist idea mistakes a creation for the creative Power. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

3:Life-force is the dynamisation of a consciousness which exceeds it. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

4:Thought is only a scout and pioneer; it can guide but not command or effectuate. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

5:In the hierarchy of our psychological functions the Thought is in a way nearest to this Self. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

6:Our present limited consciousness can only be a field of preparation, it can consummate nothing. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

7:Mind is an expression not of Life, but of that of which Life itself is a less luminous expression. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

8:Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

9:Mind is the dubious outer penumbra of a conscious existence which is not limited by mentality but exceeds it. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

10:the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

11:The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

12:The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

13:The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

14:An abstract logic must always arrive, as the old systems arrived, at an infinite empty Negation or an infinite equally vacant Affirmation. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

15:Our dynamic self-fulfilment cannot be worked out so long as we remain in the egoistic consciousness, in the mind's candle-lit darkness, in the bondage. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

16:In relation to the individual the Supreme is our own true and highest self, that which ultimately we are in our essence, that of which we are in our manifested nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

17:The object of a Yoga of spiritual knowledge can be nothing else than this eternal Reality, this Self, this Brahman, this Transcendent that dwells over all and in all and is manifest yet concealed in the individual, manifest yet disguised in the universe.    ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

18:The material movements are an exterior notation by which the soul represents its perceptions of certain truths of the Infinite and makes them effective in the terms of Substance. These things are a language, a notation, a hieroglyphic, a system of symbols, not themselves the deepest truest sense of the things they intimate. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

19:The highest truth, the integral self-knowledge is not to be gained by this self-blinded leap into the Absolute but by a patient transit beyond the mind into the Truth-consciousness where the Infinite can be known, felt, seen, experienced in all the fullness of its unending riches. And there we discover this Self that we are to be not only a static tenuous vacant Atman but a great dynamic Spirit individual, universal and transcendent. That Self and Spirit cannot be expressed by the mind's abstract generalisations; all the inspired descriptions of the seers and mystics cannot exhaust its contents and its splendours.    ~ Sri Aurobindo, The Synthesis Of Yoga, The Integral Knowledge, The Object Of Knowledge [296],

20:The consciousness of the transcendent Absolute with its consequence in individual and universal is the last, the eternal knowledge. Our minds may deal with it on various lines, may build upon it conflicting philosophies, may limit, modify, overstress, understress sides of the knowledge, deduce from it truth or error; but our intellectual variations and imperfect statements make no difference to the ultimate fact that if we push thought and experience to their end, this is the knowledge in which they terminate. The object of a Yoga of spiritual knowledge can be nothing else than this eternal Reality, this Self, this Brahman, this Transcendent that dwells over all and in all and is manifest yet concealed in the individual, manifest yet disguised in the universe.    ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge.,

21:Behind the traditional way of Knowledge, justifying its thought-process of elimination and withdrawal, stands an over-mastering spiritual experience. Deep, intense, convincing, common to all who have overstepped a certain limit of the active mind-belt into the horizonless inner space, this is the great experience of liberation, the consciousness of something within us that is behind and outside of the universe and all its forms, interests, aims, events and happenings, calm, untouched, unconcerned, illimitable, immobile, free, the uplook to something above us indescribable and unseizable into which by abolition of our personality we can enter, the presence of an omnipresent eternal witness Purusha, the sense of an Infinity or a Timelessness that looks down on us from an august negation of all our existence and is alone the one thing Real. This experience is the highest sublimation of spiritualised mind looking resolutely beyond its own existence. No one who has not passed through this liberation can be entirely free from the mind and its meshes, but one is not compelled to linger in this experience for ever. Great as it is, it is only the Mind's overwhelming experience of what is beyond itself and all it can conceive. It is a supreme negative experience, but beyond it is all the tremendous light of an infinite consciousness, an illimitable Knowledge, an affirmative absolute Presence.    ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, 278-279,

22:The way of integral knowledge supposes that we are intended to arrive at an integral self-fulfilment and the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. Eliminate the falsity of the life which figures as mere vital craving and the mechanical round of our corporeal existence; our true life in the power of the Godhead and the joy of the Infinite will appear. Eliminate the falsity of the senses with their subjection to material shows and to dual sensations; there is a greater sense in us that can open through these to the Divine in things and divinely reply to it. Eliminate the falsity of the heart with its turbid passions and desires and its dual emotions; a deeper heart in us can open with its divine love for all creatures and its infinite passion and yearning for the responses of the Infinite. Eliminate the falsity of the thought with its imperfect mental constructions, its arrogant assertions and denials, its limited and exclusive concentrations; a greater faculty of knowledge is behind that can open to the true Truth of God and the soul and Nature and the universe. An integral self-fulfilment, - an absolute, a culmination for the experiences of the heart, for its instinct of love, joy, devotion and worship; an absolute, a culmination for the senses, for their pursuit of divine beauty and good and delight in the forms of things; an absolute, a culmination for the life, for its pursuit of works, of divine power, mastery and perfection; an absolute, a culmination beyond its own limits for the thought, for its hunger after truth and light and divine wisdom and knowledge. Not something quite other than themselves from which they are all cast away is the end of these things in our nature, but something supreme in which they at once transcend themselves and find their own absolutes and infinitudes, their harmonies beyond measure.    ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

23:The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. It is beyond all limitation by quality and yet it is not limited by a qualityless void but is too all infinite qualities. It is the individual soul and all souls and more of them; it is the formless Brahman and the universe. It is the cosmic and the supracosmic spirit, the supreme Lord, the supreme Self, the supreme Purusha and supreme shakti, the Ever Unborn who is endlessly born, the Infinite who is innumerably finite, the multitudinous One, the complex Simple, the many-sided Single, the Word of the Silence Ineffable, the impersonal omnipresent Person, the Mystery, translucent in highest consciousness to its own spirit, but to a lesser consciousness veiled in its own exceeding light and impenetrable for ever. These things are to the dimensional mind irreconcilable opposites, but to the constant vision and experience of the supramental Truth-Consciousness they are so simply and inevitably the intrinsic nature of each other that even to think of them as contraries is an unimaginable violence. The walls constructed by the measuring and separating Intellect have disappeared and the Truth in its simplicity and beauty appears and reduces all to terms of its harmony and unity and light. Dimensions and distinctions remain but as figures for use, not a separative prison for the self-forgetting Spirit. 2:In the ordinary Yoga of knowledge it is only necessary to recognise two planes of our consciousness, the spiritual and the materialised mental; the pure reason standing between these two views them both, cuts through the illusions of the phenomenal world, exceeds the materialised mental plane, sees the reality of the spiritual; and then the will of the individual Purusha unifying itself with this poise of knowledge rejects the lower and draws back to the supreme plane, dwells there, loses mind and body, sheds life from it and merges itself in the supreme Purusha, is delivered from individual existence. ~ Sri Aurobindo, The Synthesis of Yoga, 2.01 - The Object of Knowledge,

24:The object of spiritual knowledge is the Supreme, the Divine, the Infinite and the Absolute. This Supreme has its relations to our individual being and its relations to the universe and it transcends both the soul and the universe. Neither the universe nor the individual are what they seem to be, for the report of them which our mind and our senses give us, is, so long as they are unenlightened by a faculty of higher supramental and suprasensuous knowledge, a false report, an imperfect construction, an attenuated and erroneous figure. And yet that which the universe and the individual seem to be is still a figure of what they really are, a figure that points beyond itself to the reality behind it. Truth proceeds by a correction of the values our mind and senses give us, and first by the action of a higher intelligence that enlightens and sets right as far as may be the conclusions of the ignorant sense-mind and limited physical intelligence; that is the method of all human knowledge and science. But beyond it there is a knowledge, a Truth-Consciousness, that exceeds our intellect and brings us into the true light of which it is a refracted ray.    There the abstract terms of pure reason and the constructions .of the mind disappear or are converted into concrete soul-vision and the tremendous actuality of spiritual experience. This knowledge can turn away to the absolute Eternal and lose vision of the soul and the universe; but it can too see that existence from that Eternal. When that is done, we find that the ignorance of the mind and the senses and all the apparent futilities of human life were not an useless excursion of the conscious being, an otiose blunder. Here they were planned as a rough ground for the self-expression of the Soul that comes from the Infinite, a material foundation for its self-unfolding and self-possessing in the terms of the universe. It is true that in themselves they and all that is here have no significance, and to build separate significances for them is to live in an illusion, Maya; but they have a supreme significance in the Supreme, an absolute Power in the Absolute and it is that that assigns to them and refers to that Truth their present relative values. This is the all-uniting experience that is the foundation of the deepest integral and most intimate self-knowledge and world-knowledge    ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, 293, 11457,

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:The object of knowledge is what exists and its function to know about reality. ~ Plato,

2:In relation to the universe the Supreme is Brahman. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

3:The materialist idea mistakes a creation for the creative Power. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

4:Life-force is the dynamisation of a consciousness which exceeds it. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

5:Thought is only a scout and pioneer; it can guide but not command or effectuate. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

6:In the hierarchy of our psychological functions the Thought is in a way nearest to this Self. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

7:Our present limited consciousness can only be a field of preparation, it can consummate nothing. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

8:Mind is an expression not of Life, but of that of which Life itself is a less luminous expression. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

9:Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

10:Mind is the dubious outer penumbra of a conscious existence which is not limited by mentality but exceeds it. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

11:the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

12:The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

13:Knowledge, the object of knowledge and the knower are the three factors which motivate action; the senses, the work and the doer comprise the threefold basis of action. ~ Friedrich Schiller,

14:The philosopher is in love with truth, that is, not with the changing world of sensation, which is the object of opinion, but with the unchanging reality which is the object of knowledge. ~ Plato,

15:The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

16:The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

17:An abstract logic must always arrive, as the old systems arrived, at an infinite empty Negation or an infinite equally vacant Affirmation. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

18:Our dynamic self-fulfilment cannot be worked out so long as we remain in the egoistic consciousness, in the mind’s candle-lit darkness, in the bondage. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

19:In relation to the individual the Supreme is our own true and highest self, that which ultimately we are in our essence, that of which we are in our manifested nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

20:He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone's heart. ~ Anonymous,

21:The object of a Yoga of spiritual knowledge can be nothing else than this eternal Reality, this Self, this Brahman, this Transcendent that dwells over all and in all and is manifest yet concealed in the individual, manifest yet disguised in the universe.    ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

22:The material movements are an exterior notation by which the soul represents its perceptions of certain truths of the Infinite and makes them effective in the terms of Substance. These things are a language, a notation, a hieroglyphic, a system of symbols, not themselves the deepest truest sense of the things they intimate. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

23:What we know is not capable of being otherwise; of things capable of being otherwise we do not know, when they have passed outsideour observation, whether they exist or not. Therefore the object of knowledge is of necessity. Therefore it is eternal; for things that are of necessity in the unqualified sense are all eternal; and things that are eternal are ungenerated and imperishable. ~ Aristotle,

24:God is ‘the Light’, and this Name is partly equivalent to his Names ‘the Truth’ and ‘the Knower’. Truth is the object of Knowledge, and both are Light as opposed to the darkness of error and ignorance. The Light is One, but it is manifested with different degrees of intensity throughout creation, degrees of guidance which radiate from Truth, and degrees of faith which radiate from Knowledge. ~ Martin Lings,

25:We have to keep in mind the fact that love and action are the only intermediaries through which perfect knowledge can be obtained; for the object of knowledge is not pedantry but wisdom. The primary object of an institution should not be merely to educate one’s limbs and mind to be in efficient readiness for all emergencies, but to be in perfect tune in the symphony of response between life and world, to find the balance of their harmony which is wisdom. ~ Rabindranath Tagore, The Religion of Man,

26:But let there be no misunderstanding: it is not that a real man, the object of knowledge, philosophical reflection or technological intervention, has been substituted for the soul, the illusion of theologians. The man described for us, whom we are invited to free, is already in himself the effect of a subjection more profound than himself. A 'soul' inhabits him and brings him to existence, which is itself a factor in the mastery that power exercises over the body. The soul is the effect and instrument of a political anatomy; the soul is the prison of the body. ~ Michel Foucault,

27:The highest truth, the integral self-knowledge is not to be gained by this self-blinded leap into the Absolute but by a patient transit beyond the mind into the Truth-consciousness where the Infinite can be known, felt, seen, experienced in all the fullness of its unending riches. And there we discover this Self that we are to be not only a static tenuous vacant Atman but a great dynamic Spirit individual, universal and transcendent. That Self and Spirit cannot be expressed by the mind's abstract generalisations; all the inspired descriptions of the seers and mystics cannot exhaust its contents and its splendours.    ~ Sri Aurobindo, The Synthesis Of Yoga, The Integral Knowledge, The Object Of Knowledge [296],

28:The consciousness of the transcendent Absolute with its consequence in individual and universal is the last, the eternal knowledge. Our minds may deal with it on various lines, may build upon it conflicting philosophies, may limit, modify, overstress, understress sides of the knowledge, deduce from it truth or error; but our intellectual variations and imperfect statements make no difference to the ultimate fact that if we push thought and experience to their end, this is the knowledge in which they terminate. The object of a Yoga of spiritual knowledge can be nothing else than this eternal Reality, this Self, this Brahman, this Transcendent that dwells over all and in all and is manifest yet concealed in the individual, manifest yet disguised in the universe.    ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge.,

29:Behind the traditional way of Knowledge, justifying its thought-process of elimination and withdrawal, stands an over-mastering spiritual experience. Deep, intense, convincing, common to all who have overstepped a certain limit of the active mind-belt into the horizonless inner space, this is the great experience of liberation, the consciousness of something within us that is behind and outside of the universe and all its forms, interests, aims, events and happenings, calm, untouched, unconcerned, illimitable, immobile, free, the uplook to something above us indescribable and unseizable into which by abolition of our personality we can enter, the presence of an omnipresent eternal witness Purusha, the sense of an Infinity or a Timelessness that looks down on us from an august negation of all our existence and is alone the one thing Real. This experience is the highest sublimation of spiritualised mind looking resolutely beyond its own existence. No one who has not passed through this liberation can be entirely free from the mind and its meshes, but one is not compelled to linger in this experience for ever. Great as it is, it is only the Mind's overwhelming experience of what is beyond itself and all it can conceive. It is a supreme negative experience, but beyond it is all the tremendous light of an infinite consciousness, an illimitable Knowledge, an affirmative absolute Presence.    ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, 278-279,

30:The way of integral knowledge supposes that we are intended to arrive at an integral self-fulfilment and the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. Eliminate the falsity of the life which figures as mere vital craving and the mechanical round of our corporeal existence; our true life in the power of the Godhead and the joy of the Infinite will appear. Eliminate the falsity of the senses with their subjection to material shows and to dual sensations; there is a greater sense in us that can open through these to the Divine in things and divinely reply to it. Eliminate the falsity of the heart with its turbid passions and desires and its dual emotions; a deeper heart in us can open with its divine love for all creatures and its infinite passion and yearning for the responses of the Infinite. Eliminate the falsity of the thought with its imperfect mental constructions, its arrogant assertions and denials, its limited and exclusive concentrations; a greater faculty of knowledge is behind that can open to the true Truth of God and the soul and Nature and the universe. An integral self-fulfilment, - an absolute, a culmination for the experiences of the heart, for its instinct of love, joy, devotion and worship; an absolute, a culmination for the senses, for their pursuit of divine beauty and good and delight in the forms of things; an absolute, a culmination for the life, for its pursuit of works, of divine power, mastery and perfection; an absolute, a culmination beyond its own limits for the thought, for its hunger after truth and light and divine wisdom and knowledge. Not something quite other than themselves from which they are all cast away is the end of these things in our nature, but something supreme in which they at once transcend themselves and find their own absolutes and infinitudes, their harmonies beyond measure.    ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,

31:The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. It is beyond all limitation by quality and yet it is not limited by a qualityless void but is too all infinite qualities. It is the individual soul and all souls and more of them; it is the formless Brahman and the universe. It is the cosmic and the supracosmic spirit, the supreme Lord, the supreme Self, the supreme Purusha and supreme shakti, the Ever Unborn who is endlessly born, the Infinite who is innumerably finite, the multitudinous One, the complex Simple, the many-sided Single, the Word of the Silence Ineffable, the impersonal omnipresent Person, the Mystery, translucent in highest consciousness to its own spirit, but to a lesser consciousness veiled in its own exceeding light and impenetrable for ever. These things are to the dimensional mind irreconcilable opposites, but to the constant vision and experience of the supramental Truth-Consciousness they are so simply and inevitably the intrinsic nature of each other that even to think of them as contraries is an unimaginable violence. The walls constructed by the measuring and separating Intellect have disappeared and the Truth in its simplicity and beauty appears and reduces all to terms of its harmony and unity and light. Dimensions and distinctions remain but as figures for use, not a separative prison for the self-forgetting Spirit. 2:In the ordinary Yoga of knowledge it is only necessary to recognise two planes of our consciousness, the spiritual and the materialised mental; the pure reason standing between these two views them both, cuts through the illusions of the phenomenal world, exceeds the materialised mental plane, sees the reality of the spiritual; and then the will of the individual Purusha unifying itself with this poise of knowledge rejects the lower and draws back to the supreme plane, dwells there, loses mind and body, sheds life from it and merges itself in the supreme Purusha, is delivered from individual existence. ~ Sri Aurobindo, The Synthesis of Yoga, 2.01 - The Object of Knowledge,

32:The object of spiritual knowledge is the Supreme, the Divine, the Infinite and the Absolute. This Supreme has its relations to our individual being and its relations to the universe and it transcends both the soul and the universe. Neither the universe nor the individual are what they seem to be, for the report of them which our mind and our senses give us, is, so long as they are unenlightened by a faculty of higher supramental and suprasensuous knowledge, a false report, an imperfect construction, an attenuated and erroneous figure. And yet that which the universe and the individual seem to be is still a figure of what they really are, a figure that points beyond itself to the reality behind it. Truth proceeds by a correction of the values our mind and senses give us, and first by the action of a higher intelligence that enlightens and sets right as far as may be the conclusions of the ignorant sense-mind and limited physical intelligence; that is the method of all human knowledge and science. But beyond it there is a knowledge, a Truth-Consciousness, that exceeds our intellect and brings us into the true light of which it is a refracted ray.    There the abstract terms of pure reason and the constructions .of the mind disappear or are converted into concrete soul-vision and the tremendous actuality of spiritual experience. This knowledge can turn away to the absolute Eternal and lose vision of the soul and the universe; but it can too see that existence from that Eternal. When that is done, we find that the ignorance of the mind and the senses and all the apparent futilities of human life were not an useless excursion of the conscious being, an otiose blunder. Here they were planned as a rough ground for the self-expression of the Soul that comes from the Infinite, a material foundation for its self-unfolding and self-possessing in the terms of the universe. It is true that in themselves they and all that is here have no significance, and to build separate significances for them is to live in an illusion, Maya; but they have a supreme significance in the Supreme, an absolute Power in the Absolute and it is that that assigns to them and refers to that Truth their present relative values. This is the all-uniting experience that is the foundation of the deepest integral and most intimate self-knowledge and world-knowledge    ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, 293, 11457,

   3 Yoga
   1 Integral Yoga


   9 Sri Aurobindo
   2 Swami Krishnananda


   5 The Synthesis Of Yoga
   2 The Study and Practice of Yoga

03.05 - Some Conceptions and Misconceptions, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga    Here we come to the very heart of the mystery. As we have put it thus far, the process of Involution would appear as a series of stages in a descending order, a movement along a vertical line, as it were, one stage following another, more or less separate from each other, the lower being ever more ignorant, more separative, more exclusive. But this is not the whole picture. At each lower stage the higher is not merely high above, but also comes down and stands behind or becomes immanent in the lower. Along with the vertical movement there is also a horizontal movement. In other words, even when we are sunk in the lowest stratum of Ignorancein the domain of Matterwe have also there all the other strands behind, even the very highest, not merely as passive or neutral entities, but as dynamic agents exerting their living pressure to the full. Indeed the Ignorance is not mere Ignorance, but Knowledge itself, the very highest Knowledge, but in a particular mode of activity. What appears ignorant is full of a secret Knowledgeit is just the outer surface, the facet that appears as its opposite because of a particular manner of concentration, a total self-abandonment in the Object of Knowledge. That Knowledge stands revealed if the mask is put away, that is to say, if we get behind, If we release the exclusiveness of the concentration. This release or getting behind does not mean necessarily the dissolution of the status itself for it is the pressure from behind, the concentration of the hidden consciousness that creates the status and its truth-forms; with the exclusiveness goes away only the twist, the aberration produced by it. When the consciousness withdraws from its mode and field of exclusive concentration, it need not concentrate again on the withdrawal only, it can be an inclusive concentration also embracing both the status the frontal and the behind. Both can be held together in one single movement of consciousness possessing the double function of projection and comprehensionprajna and vijna.    Such a synthetic poise is not a mere theoretical possibility: it is an actuality and is being demonstrated by the fact of evolution. The partial release of the absolutely exclusive concentration of consciousness in Matter has given rise to Life which is a double poise: Life plays in and through Matter and has not dissolved Matter. Likewise a further release of concentration has given birth to Mind which still bases itself upon and is woven into Life and Matter. The change-over from unconsciousness to consciousness and from consciousness to super-consciousness is the movement of consciousness from a unilateral towards an ever widening multiple poise and functioning of concentration.

1.028 - Bringing About Whole-Souled Dedication, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga   It is impossible to do anything wholly good on account of it being impossible for us to wholly understand the total pattern involved in the movement of any successful action. No human being can wholly succeed in life, because a wholly correct action cannot be performed. The reason is that all the contri butory factors tending towards the success of an action cannot become the Object of Knowledge of any individual, because that would call for omniscience, almost, and no one can be omniscient; therefore, no one can be wholly successful. Entire success is possible only when there is omniscience, and not before. So, we have to swallow the bitter pill and then try to be satisfied with whatever we get. Nevertheless, it is up to us to see that we put forth the best of our abilities, commensurate with the extent of knowledge with which we are endowed in our life.   Practice, or abhyasa, is always streng thened, and has to be streng thened, by a corresponding practice that goes on simultaneously with abhyasa, and that parallel practice is the automatic withdrawal of the mind from all distracting factors. If we are pulled in two directions with equal force, we will not be able to move even a little bit. We have had occasion to contemplate to some extent on the details of what renunciation is, and what are the various stages of vairagya which Patanjali regards as indispensable to the practice of yoga. He tells us that the practice consists in an insistent attempt on our part to fix ourselves in a single or given attitude. Tatra sthitau yatna abhysa (I.13): Abhyasa or practice is the effort to fix one's own self in a given attitude. What is this given attitude? We have to choose a particular attitude in which to fix ourselves for a protracted period; this is called practice. The attitude in which we have to fix ourselves should be such that we would tend to greater and greater stages of freedom of the soul, and a lessening and decreasing of the intensity of bondage.

1.03 - YIBHOOTI PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism   Yogi. the Object of Knowledge are infinite, and they are   divided into the gross, grosser, grossest, and the fine, finer,

1.045 - Piercing the Structure of the Object, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga   It is now that a condition or a state supervenes where there is a sudden split of this cosmic condition into the external and the internal. This is the beginning of what they call samsara or bondage of the jiva. There is no bondage as long as a bifurcation is not introduced between the subject and the Object of Knowledge. Bondage commences the moment there is a severance of the consciousness from its content, an isolation of the subject from the object. This happens subsequent to the appearance of ahamkara. So, on the objective side, we have what are known as the tanmatras and the mahabhutas. The tanmatras are the subtle principles behind the five gross elements of earth, water, fire, air and ether, and they are called sabda, sparsa, rupa, rasa and gandha in Sanskrit, meaning thereby the sensations of sound, touch, form, taste and smell which have connection with the five elements of earth, water, fire, air and ether prithivi, appu, tejo, vayu and akasa. This is the external side of the world. Generally, what we call the world is constituted of these five great elements or mahabhutas. But the experiencing side, the subject side, is what is known as the jiva, the principle of individuality you, I, and everyone included who have an extrovert vision of these five mahabhutas, all of which we regard as something outside us, notwithstanding that every one of us, including the bhutas, have come from the same principle of ahamkara. It is something like the right hand looking at the left hand as an object of its perception, though both these are emanations of a single substance, a single unifying principle - namely, the bodily organism.   The subject side is the individual, the jiva, which has a physical body made up of the five elements themselves earth, water, fire, air and ether. Then we have the five pranas prana, apana, vyana, udana and samana. There are the senses the five senses of knowledge and the five of action. And then there is the principle of mentation there is the intellect and all these complexities constituting what is known as the subtle body of the individual. This is the subject side, while the object side is formed of the five elements mentioned.

1.12 - The Significance of Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga   Brahman is that which is to be attained by samadhi in Brahmanaction." This then is the knowledge in which the liberated man has to do works of sacrifice. It is the knowledge declared of old in the great Vedantic utterances, "I am He", "All this verily is the Brahman, Brahman is this Self." It is the knowledge of the entire unity; it is the One manifest as the doer and the deed and the object of works, knower and knowledge and the Object of Knowledge. The universal energy into which the action is poured is the Divine; the consecrated energy of the giving is the Divine; whatever is offered is only some form of the Divine; the giver of the offering is the Divine himself in man; the action, the work, the sacrifice is itself the Divine in movement, in activity; the goal to be reached by sacrifice is the Divine. For the man who has this knowledge and lives and acts in it, there can be no binding works, no personal and egoistically appropriated action; there is only the divine Purusha acting by the divine Prakriti in His own being, offering everything into the fire of His self-conscious cosmic energy, while the knowledge and the possession of His divine existence and consciousness by the soul unified with Him is the goal of all this God-directed movement and activity. To know that and to live and act in this unifying consciousness is to be free.   The Significance of Sacrifice

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism   so you do not become the Object of Knowledge. The intellect makes   you see things outside, and not that which is its own source.

2.01 - The Object of Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   object:2.01 - the Object of Knowledge   author class:Sri Aurobindo

2.10 - Knowledge by Identity and Separative Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga   In the cognition of external things, our knowledge has an entirely separative basis; its whole machinery and process are of the nature of an indirect perception. We do not identify ourselves with external objects, not even with other men though they are beings of our own nature; we cannot enter into their existence as if it were our own, we cannot know them and their movements with the directness, immediateness, intimacy with which we know - even though incompletely - ourselves and our movements. But not only identification lacks, direct contact also is absent; there is no direct touch between our consciousness and their consciousness, our substance and their substance, our self of being and their self-being. The only seemingly direct contact with them or direct evidence we have of them is through the senses; sight, hearing, touch seem to initiate some kind of a direct intimacy with the Object of Knowledge: but this is not so really, not a real directness, a real intimacy, for what we get by our sense is not the inner or intimate touch of the thing itself, but an image of it or a vibration or nerve message in ourselves through which we have to learn to know it. These means are so ineffective, so exiguous in their poverty that, if that were the whole machinery, we could know little or nothing or only achieve a great blur of confusion. But there intervenes a sense-mind intuition which seizes the suggestion of the image or vibration and equates it with the object, a vital intuition which seizes the energy or figure of power of the object through another kind of vibration created by the sense contact, and an intuition of the perceptive mind which at once forms a right   548   --   The power of inclusion of the object in the consciousness, of an enveloping awareness and knowledge is there; but it is the inclusion of a now externalised existence which has to be made an element of our self by an attained or recovered knowledge, by a dwelling of consciousness upon the object, a concentration, a taking possession of it as part of the existence. The power of penetration is there, but it has no natural pervasiveness and does not lead to identity; it gathers what it can, takes what is thus acquired and carries the contents of the Object of Knowledge to the subject. There can still be a direct and penetrating contact of consciousness with consciousness creating a vivid and intimate knowledge, but it is confined to the points or to the extent of the contact. There is still a direct sense, consciousness-sight, consciousness-feeling which can see and feel what is within the object as well as its outside and surface. There is still a mutual penetration and interchange between being and being, between consciousness and consciousness, waves of thought, of feeling, of energy of all kinds which may be a movement of sympathy and union or of opposition and struggle. There can be an attempt at unification by possession of others or through one's own acceptance of possession by other consciousness or other being; or there can be a push towards union by reciprocal inclusion, pervasion, mutual possession. Of all this action and interaction the knower by direct contact is aware and it is on this basis that he arranges his relations with the world around him. This is the origin of knowledge by direct contact of consciousness with its object, which is normal to our inner being but foreign or only imperfectly known to our surface nature.   This first separative ignorance is evidently still a play of knowledge but of a limited separative knowledge, a play of divided being working upon a reality of underlying unity and arriving only at an imperfect result or outcome of the concealed oneness. The complete intrinsic awareness of identity and the

2.2.2 - The Mandoukya Upanishad, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga   the Self, He is the Object of Knowledge.   8. Now this the Self, as to the imperishable Word, is OM; and

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga   from the idea of the Object of Knowledge standing before the   mind & the mind moving out to embrace it in its scope.

4.22 - The supramental Thought and Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   The supermind knows most completely and securely not by thought but by identity, by a pure awareness of the self-truth of things in the self and by the self, atmani atmanam atmana. I get the supramental knowledge best by becoming one with the truth, one with the Object of Knowledge; the supramental satisfaction and integral light is most there when there is no further division between the knower, knowledge and the known, jnata, jnanam, jneyam. I see the thing known not as an object outside myself, but as myself or a part of my universal self contained in my most direct consciousness. This leads to the highest and completest knowledge; thought and speech being representations and not this direct possession in the consciousness are to the supermind a lesser form and, if not filled with the spiritual awareness, thought becomes in fact a diminution of knowledge. For it would be, supposing it to be a supramental thought, only a partial manifestation of a greater knowledge existing in the self but not at the time present to the immediately active consciousness. In the highest ranges of the infinite there need be no thought at all because all would be experienced spiritually, in continuity, in eternal possession and with an absolute directness and completeness. Thought is only one means of partially manifesting and presenting what is hidden in this greater self-existent knowledge. This supreme kind of knowing will not indeed be possible to us in its full extent and degree until we can rise through many grades of the supermind to that infinite. But still as the supramental power emerges and enlarges its action, something of this highest way of knowledge appears and grows and even the members of the mental being, as they are intuitivised and supramentalised, develop more and more a corresponding action upon their own level. There is an increasing power of a luminous vital, psychic, emotional, dynamic and other identification with all the things and beings that are the objects of our consciousness and these transcendings of the separative consciousness bring with them many forms and means of a direct knowledge.   The supramental knowledge or experience by identity carries in it as a result or as a secondary part of itself a supramental vision that needs the support of no image, can concretise what is to the mind abstract and has the character of sight though its object may be the invisible truth of that which has form or the truth of the formless. This vision can come before there is any identity, as a sort of previous emanation of light from it, or may act detached from it as a separate power. The truth or the thing known is then not altogether or not yet one with myself, but all object of my knowledge: but still it is an object subjectively seen in the self or at least, even if it is still farther separated and objectivised to the knower, by the self, not through any intermediate process, but by a direct inner seizing or a penetrating and enveloping luminous contact of the spiritual consciousness with its object. It is this luminous seizing and contact that is the spiritual vision, drsti, -- "pasyati", says the Upanishad continually of the spiritual knowledge "he sees"; and of the Self conceiving the idea of creation, where we should expect "he thought", it says instead "he saw". It is to the spirit what the eyes are to the physical mind and one has the sense of having passed through a subtly analogous process. As the physical sight can present to us the actual body of things of which the thought had only possessed an indication or mental description and they become to us at once real and evident, pratyaksa, so the spiritual sight surpasses the indications or representations of thought and can make the self and truth of all things present to us and directly evident, pratyaksa.

4.23 - The supramental Instruments -- Thought-process, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   The supramental reason observes all that the intelligence observes-and much more; it makes, that is to say, the thing to be known the field of a perceptual action, in a certain way objective, that causes to emerge its nature, character, quality, action. But this is not that artificial objectivity by which the reason in its observation tries to extrude the element of personal or subjective error. The supermind sees everything in the self and its observation must therefore be subjectively objective and much nearer to, though not the same as the observation of our own internal movements regarded as an object of knowledge. It is not in the separatively personal self or by its power that it sees and therefore it has not to be on guard against the element of personal error: that interferes only while a mental substratum or environing atmosphere yet remains and can still throw in its influence or while the supermind is still acting by descent into the mind to change it. And the supramental method with error is to eliminate it, not by any other device, but by an increasing spontaneity of the supramental discrimination and a constant heightening of its own energy. The consciousness of supermind is a cosmic consciousness and it is in this self of universal consciousness, in which the individual knower lives and with which he is more or less closely united, that it holds before him the Object of Knowledge.   The knower is in his observation a witness and this relation would seem to imply an otherness and difference, but the point is that it is not an entirely separative difference and does not bring an excluding idea of the thing observed as completely not self, as in the mental seeing of an external object. There is always a basic feeling of oneness with the thing known, for without this oneness there can be no supramental knowledge. The knower carrying the object in his universalised self of consciousness as a thing held before his station of witness vision includes it in his own wider being. The supramental observation is of things with which we are one in the being and consciousness and are capable of knowing them even as we know ourselves by the force of that oneness: the act of observation is a movement towards bringing out the latent knowledge.   --   There are three possible movements of this kind of supramental observation. First, the knower may project himself in consciousness on the object, feel his cognition in contact or enveloping or penetrating it and there, as it were in the object itself, become aware of what he has to know. Or be may by the contact become aware of that which is in it or belongs to it, as for example, the thought or feeling of another, coming from it and entering into himself where he stands in his station of the witness. Or he may simply know in himself by a sort of supramental cognition in his own witness station without any such projection or entrance. The starting-point and apparent basis of the observation may be the presence of the object to the physical or other senses, but to the supermind tills is not indispensable. It may be instead an inner image or simply the idea of the object. The simple will to know may bring to the supramental consciousness the needed knowledge -- or, it may be, the will to be known or communicate itself of the Object of Knowledge.   The elaborate process of analytical observation and synthetical construction adopted by the logical intelligence is not the method of the supermind and yet there is a corresponding action. The supermind distinguishes by a direct seeing and-without any mental process of taking to pieces the particularities of the thing, form, energy, action, quality, mind, soul that it has in view, and it sees too with an equal directness and without any process of construction the significant totality of which these particularities are the incidents. It sees also the essentiality, the Swabhava, of the thing in itself of which the totality and the particularities are the manifestation. And again it sees, whether apart from or through the essentiality or Swabhava, the one self, the one existence, consciousness, power, force of which it is the basic expression. It may be observing at the time only the particularities, but the whole is implied, and vice versa, -- as for an example, the total state of mind out of which a thought or a feeling arises, -- and the cognition may start from one or the other and proceed at once by immediate suggestion to the implied knowledge. The essentiality is similarly implied in the whole and in each or all of the particulars and there may be the same rapid or immediate alternative or alternate process. The. logic of the supermind is different from that of the mind: it sees always the self as what is, the essentiality of the thing as a fundamental expression of the being and power of the self, and the whole and particulars as a consequent manifestation of this power and its active expression. In the fullness of the supramental consciousness and cognition this is the constant order. All perception of unity, similarity, difference, kind, uniqueness arrived at by the supramental reason is consonant with and depends on this order.

Talks 600-652, #unset, #Arthur C Clarke, #Fiction   But you are already known, being the Self which is itself knowledge; so you do not become the Object of Knowledge. The intellect makes you see things outside, and not that which is its own source.   D.: The question is repeated.