"By Knowledge we means awareness, taking a thing into active consciousness, into our Chaitanyam. But when we say, taking it into our Chaitanyam. what do we imply? Whence do we take it? The European says from outside, we say from inside, from Chaitanyam itself. In other words, all knowledge is an act of operating on something in the consciousness itself. In the first place everything we know exists in Parabrahma, that is, in our indivisible, universal self-existence. It is there, but not yet expressed, not vyakta. Then it exists in pure Chit (the essential consciousness of the Spirit), which is the womb of things as an idea of form, name and quality. It has name, form and quality in the Karana or Mahat, the casual, typal and ideal state of consciousness. Then it gets the possibility of change, development or modification in the Sukshma, the subtle, mental or plastic state of consciousness. Finally it gets the actual change, development, modification or evolution in the Sthula, the material or evolutionary state of consciousness. In the Karana there is no evolution, nothing ever changes, all is eternal.

[paragraph continues] The Karana is Satyam. In the Sukshma all is preparation of change; it is full of imagination or anritam, therefore it is Swappa, not really false, but not immediately applicable to the Karana or Sthula. In the Sthula all evolves. It is partial sat-yam developing by the turning of old Satyam developing by the turning of old sattion, and the turning of new anritam into new satyam, which is called creation. In the satyam, which is called creation. In the Karana there is no creation, no birth, no death, all exists for ever--the only change is from type to type, from fulfilment to fulfilment.

"Therefore to know is really to be conscious of the thing in any or all of these three states. The knowledge of the Sthula is science. The knowledge of the Sukshma is philosophy, religion and metaphysics. The knowledge of the Karana is Yoga. When a man knows the Sthula, he knows it with his senses, that is, with the Manas, he knows the Sukshma with reason of the inspired intellect, he knows the Karana with the Jnanam or spiritual realization. Therefore complete knowledge consists of three operations, first, objective

[paragraph continues] Upalabdhi or experience, secondly, intellectual statement of your understanding of the thing, thirdly, subjective Upalabdhi or experience. The scientist begins from the bottom and climbs if he can, to the top. The Yogin begins from the top and descends for perfect proof to the bottom. You are not scientists, you are sadhaks. Therefore, when you speak of knowledge you must understand the process; you realise a thing by subjective experience, Bhava, then, think about it and formulate your experience in Artha and Vak, the combination which forms thought; you verify or test your experience by physical or objective experience.