Page 283 - Complete Works of Dr. KCV Volume 1

wisdom in things and persons as in themselves, or philosophia. But then such an intimate intuitive method of knowing the subjective, not only of oneself but also of others, is something that demands a perfect technicalisation of procedure-a technique as rigorous as that demanded by the objective mensurational technique of the scientists.
It has been stated that this intuitive knowledge of oneself is also something that demands the rigorous technique of observational intuition, and this is one of the major discoveries of the early psychologists or the spiritual seekers after the knowledge of oneself. That the knowledge of oneself is about the most important has been recognized by seekers after truth; though the knowledge of all others other than oneself is what is emphasized as knowledge by most of the people. The knowledge of others other than oneself is said to be the knowledge that helps the growth of oneself through others, or conquest of others, and this surely is valuable knowledge. This is objective knowledge in so far as it is a knowledge of others in relation to their usefullness for us, for our growth, for our exploitation. But that knowledge is not knowledge of the objects, or of those others as themselves or for themselves. This was realized so well that this phenomenal knowledge of appearance has been rejected as not valuable by most, if not all, seekers after true or ultimate knowledge. Therefore our modern psychological knowledge is not real or true except as appearence, and our knowledge of ourselves is external to ourselves, and our instruments of knowledge are not competent to give us any other knowledge.
True Reality is apprehended by another mode of knowing which is intuitive, and capable of transcending the barriers of the appearances that are interposed between the external and the internal, both for others and for oneself. This is the method of knowing utilized by the yogi. But the works on yoga today hardly reveal this need for utilizing a consciousness that is of a different order of knowing. The consciousness that is utilized, or which in fact knows, is not mediated by the instruments called the senses, or even by the extraverted will to possess or affirm or enjoy. It is one that is directly, unmediatedly knowing. However this is something not at all envisaged by the yogas which we are acquainted with.