Ways of Knowing

All Indian Buddhist tenet systems, except Vaibhashika, agree that the validly knowable “me” is not a self-sufficiently knowable phenomenon, it is imputedly knowable.

Bare cognition is a fresh, nonfraudulent awareness that is non-deceptive and parted from concepts.

Distorted cognition is a way of knowing that takes its own object in an inverted manner.

An overview of objects that are not decisively cognized within the context of conceptual and nonconceptual cognition.

An overview of the different numbers of valid ways of knowing in Indian tenet systems.

An overview of the ways of knowing within the context and point of view of the different Indian Buddhist philosophical tenet systems.

We need a detailed map of all possible ways of knowing and states of mind so that we can always identify what is occurring on our mental continuum, so that we can guide ourselves toward any constructive goal.

Comparing non-Prasangika and Prasangika Indian logic for gaining valid inferential cognition of a conclusion about an object.

Buddhist psychology and science have a great deal of relevance for Westerners. The religious aspects of Buddhism can supplement, but not substitute them.

The Tibetan debate process is a learning and clarifying process for ways of knowing, which is then intended for application in meditation and in practice.