The Vedic Methods of Learning

​The subject of spirituality is, interestingly, one in which most people consider themselves most expert without having any formal training or education. Thus it is one of the most subjectively defined concepts of human thought. Many people, regardless of formal religious affiliation, have grasped ideas of spirituality from a variety of sources and cobbled them together in a way that feels comfortable to them. In this process they attempt to fit the concept of spirituality to themselves.

The Spiritual Science is quite different however, in that it is, like any science, objective, and to learn it we must apply ourselves to it. To understand why this is proper and reasonable we need to discuss the ways in which we acquire knowledge. This will allow us to understand why this approach, adjusting our understanding to objective truths, is the best method for learning spiritual knowledge.
​The Vedas describe three basic methods for acquiring knowledge. The first is pratyaksha, or empiric sense perception. We all perceive the world through our senses, and based on this direct experience we can learn about our world. In most situations direct sense perception provides valid information, but in many cases our senses can deceive us or play tricks on us. Take the following illustration, for example. Are the lines parallel or not?
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​We perceive the lines as not parallel because the vertical zig-zag patterns disrupt our horizontal perception. There are many examples of faulty perception, or sensory illusion, such as David Copperfield’s making the Statue of Liberty disappear.

We cannot see in a darkened room and we can only hear a limited range of sound. Our senses are imperfect and we cannot rely on them to give us factual information. For example, we perceive the sun to be a bright, small disk. But because it is far away we can understand that its size is much greater than it appears. Still, how far away it is, and its actual size cannot be understood by direct sense perception. Thus we can understand that direct sense perception is faulty in terms of giving us factual knowledge and understanding.

The second method of acquiring knowledge is anumana, which refers to theories based on evidence. This could be described as the scientific method. In science certain observations are made on which theories are constructed. Scientific tests are then made to prove or disprove the theory. When the theory is proven correct though multiple experiments a conclusion is drawn about the observation.

The problem with anumana is that it cannot give knowledge of that which is beyond the range of proof. Much of what passes for science in the fields of archeology, anthropology and astro-physics (where no tests can be made) relies on inductive conjecture that attempts to explain the evidence – “It may like this, or perhaps it is like that”. The method of anumana cannot independently lead to perfect knowledge of how cave men actually lived based on the bones and artifacts they find. Their conclusions cannot be certain. Anumana especially regarding objects that are beyond physical material nature. Such objects are called acintya or inconceivable. That which is acintya cannot be factually known by speculation or by inductive or deductive logic.

That leaves the third process for acquiring knowledge – shabda, or hearing from knowledgeable authorities.

Shabda is considered by the Spiritual Science as the most reliable and important means of acquiring knowledge. The shabda method, by which we accept authority, is imperative when inquiring about subjects that are beyond our senses and reason, such as spiritual knowledge. The authorities in the Vedic process are both the Vedas themselves, as well as those saints who have realized the truth of the Vedic wisdom by their own experience.

The Spiritual Science explains that shabda opens up a realm of knowledge far beyond scientific methodology. It holds shabda to be the only process by which we can know what is unknowable. For example, to know his father, a child can simply ask his mother, the authority on that subject. It is not necessary to make some experiment, or query every man. Simply find out from a qualified authority. Shabda is a matter not of faith, dogma, or feeling, but simply a matter of learning from one who actually knows.

In regard to learning spiritual knowledge Lord Krishna instructs us in the Bhagavad-gita: “Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the Truth.”

Since human beings are limited and imperfect, their perception, theories, and speculations cannot be perfect. With the exclusion of shabda, the Spiritual Science estimates all knowledge to be defective in four ways. First, everyone makes mistakes regardless how sharp they may be. Second, a human being is subject to illusions of various kinds, such as thinking that we are the body. Third, we all have limited and imperfect senses. And finally, everyone has a tendency to cheat.

Because of these defects we cannot find out perfect knowledge on our own. But the self-realized souls who are beyond the bodily conception of life, and who have achieved transcendence can pass down perfect knowledge they have learned from other authorities, beginning from the perfect authority, and the origin of the Vedas – the Supreme Lord. This is called disciplic succession.

The Mundaka Upanishad (1.2.12) thus states: tad-vijñānārthaṁ sa gurum evābhigacchet samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham: “In order to learn the transcendental spiritual science, one must approach a bona fide spiritual master, who is in disciplic succession and fixed in the Absolute Truth.”

Vedic knowledge is knowledge received by hearing from higher authorities, shabda, and it is therefore considered perfect. If we want to understand this perfect knowledge, or the Truth, we cannot make the truth bend to our way of thinking. We must apply ourselves to realizing it.

The Vedas give us access to the Truth and also tell us how to learn it – by qualifying ourselves and submissively inquiring from those who have realized it. They will guide us how to achieve that highest goal of life – realization of our identity as eternal spiritual beings.