Types of Knowledge

In the surface consciousness knowledge represents itself as a truth seen from outside, thrown on us from the object, or as a response to its touch on the sense, a perceptive reproduction of its objective actuality.¹

The inner being not only contacts directly and concretely the immediate motive and movement of these universal forces and feels the results of their present action, but it can to a certain extent forecast or see ahead their farther action; there is a greater power in our subliminal parts to overcome the time barrier, to have the sense or feel the vibration of coming events, of distant happenings, even to look into the future.²

The original and fundamental way of knowing is a knowledge by identity; the second, derivative, is a knowledge by direct contact associated at its roots with a secret knowledge by identity or starting from it, the third is a knowledge by separation from the object of observation, but still with a direct contact as its support or even a partial identity; the fourth is a completely separative knowledge which relies on a machinery of indirect contact, a knowledge by acquisition which is yet, without being conscious of it, a rendering or bringing up of the contents of a pre-existent inner awareness and knowledge.³

It is so aware even of the Absolute who is behind and beyond all world-existence and who originates and surpasses it and is for ever outside its vicissitudes. And of the immutable self of this Godhead that pervades and supports the world’s mutations with his unchanging eternity, this consciousness is similarly aware, by identity, by the oneness of this self with our own timeless unchanging immortal spirit.⁴

Thus conscious of its timeless self-existence, the Spirit, the Being is aware in the same way—intrinsically, absolutely, totally, without any need of a look or act of knowledge, because it is all,—of Time-Existence and of all that is in Time. This is the essential awareness by identity; if applied to cosmic existence, it would mean an essential self-evident automatic consciousness of universe by the Spirit because it is everything and everything is its being.⁵

Intuition is a direct knowledge self-existent and independent of means and devices; it is naturally self-existent and founded upon a knowledge by identity; or when it is gained, it is either by identification or by a knowledge arising from some intimate contact made possible by an underlying or occult identity.⁶

Intuition is as strong as Nature herself from whose very soul it has sprung and cares nothing for the contradictions of reason or the denials of experience. It knows what is because it is, because itself it is of that and has come from that, and will not yield it to the judgment of what merely becomes and appears.⁷

The power of the subliminal enters into a direct contact of consciousness with other consciousness or with objects, to act without other instrumentation, by an essential sense inherent in its own substance, by a direct mental vision, by a direct feeling of things, even by a close envelopment and intimate penetration and a return with the contents of what is enveloped or penetrated, by a direct intimation or impact on the substance of mind itself, not through outward signs or figures,—a revealing intimation or a self-communicating impact of thoughts, feelings, forces.⁸

This inner sense can create or present images, scenes, sounds that are symbolic rather than actual or that represent possibilities in formation, suggestions, thoughts, ideas, intentions of other beings, image forms also of powers or potentialities in universal Nature; there is nothing that it cannot image or visualise or turn into sensory formations.⁹

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. Man has had perforce to develop his reason in order to make up for the deficiencies of his sense instrumentation, the fallibility of his physical mind’s perceptions and the paucity of its interpretation of its data.¹⁰