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Objective and Subjective Knowledge · Sri Aurobindo Studies

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  We see something with our eyes or hear something with our ears
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  and we believe that we know that it is an external reality, which
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  we all perceive and can agree upon.
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  We put in a separate category, those things that we perceive
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  through forms of, knowing that do not depend on sense,
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  perception, and, which are not subject to validation by others
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  automatically. If we examine what we truly know
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  and how we know it eventually we have to conclude that whether
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  the impulses external or internal it is referred to the
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  brain through a series of electrical and chemical impulses
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  that the brain then tries to interpret.
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  We do not actually directly know what we perceive externally but
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  only know it because an Impulse has been sent to our nervous.
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  System and been interpreted. It is possible, in fact to
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  directly create impulses in the brain, which mimic external
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  stimuli. And thus, what we, then believe
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  we have seen or heard is actually just an electrical
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  impulse in the brain, not an actual external object.
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  Additionally, since everything is subject to interpretation, in
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  order to be known, we frequently find that misperceptions or
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  misinterpretation provide us a false view of reality.
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  We perceive the Sun moving around the Earth, but in fact,
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  this common knowledge has been debunked.
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  And we now can intellectually understand that what we see with
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  our eyes in the external world is not being interpreted
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  accurately. And thus, we fall into falsehood
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  with our external perceptions while we believe that we all can
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  agree on certain objective observations.
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  In fact, the courtrooms of this world are Rife with multiple
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  percipient Witnesses. Who disagree on what actually
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  happened. So even this test of
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  objectivity, eventually Falls This brings us to subjective
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  knowledge. All our external Perceptions in
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  the end turn into subjective knowledge.
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  Does it really matter in the end, whether this subjective
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  knowledge comes through an Impulse traveling up the nervous
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  path from the external sensory organs or whether we experience
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  something directly in the mind. We do not perceive for instance,
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  emotions with the senses but we nevertheless all attest to the
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  reality of the emotions. We experience.
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  Similarly, we do not experience thought through the sense
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  organs, but directly in the mind.
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  Generally, as a type of voice, that we hear internally.
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  Thought nevertheless is a real experience that has effects in
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  the external world. We now recognize the mind as the
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  ultimate organ of perception. And while we generally agree on
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  five external sense, organs can we definitively exclude other
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  perception mechanisms including direct mental perception.
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  SRI, aurobindo observes, quote, subjective Visions can be as
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  real as object of sight. The only difference is that one
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  is of real things in material space while the others are of
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  real things belonging to other planes, down to the subtle
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  physical, even symbolic Visions are real insofar as they are
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  symbols of realities. Even dreams can have a reality
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  in the subtle domain Visions are unreal.
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  Only when these are mere imaginative.
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  Mental, formations not representing.
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  Anything that is true or was true.
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  Or is going to be true. This power of vision, is
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  sometimes, inborn and habitual even without any effort of
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  development. Sometimes it wakes up of itself
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  and becomes abundant or needs only a little practice to
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  develop. It is not necessarily a sign of
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  spiritual attainment. But usually, when by practice of
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  yoga, one begins to go inside or live within the power of subtle
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  Vision, awakes to a greater or lesser extent.
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  But this does not always happen easily.
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  Especially if one has been habituated to live much in the
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  intellect or in an outward, vital Consciousness and quote
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  reference SRI aurobindo, integral yoga SRI aurobindo
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  stitching and method of practice, chapter 7, experiences
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  in realization Supra, physical Vision audition sensation Pages
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  189 to 193