Valid cognition.

How do we know what is true?

Valid cognition or pramana is a whole branch of study in traditional Buddhist training. Broadly speaking, there are two types of valid cognition: inferential and direct perception.

Inferential valid cognition is based on reason and logic. We can come to an authentic understanding of phenomena through reason and logic. You can study a system like the human body, understand how it works, all of its parts and pieces, and develop a lot of confidence in that understanding based on examination and analysis.

Direct perception (DP) is presented as four categories, but for our purposes understanding two is sufficient: sensory direct perception and yogic direct perception. Sensory DP is valid cognition based on one's sensory experience. You can learn about the differences between cabernet and pinot noir by reading and studying (inferential valid cognition), but this understanding is quite inferior to actually tasting the wine and discovering the differences based on your own experience. Notice however, that sensory and inferential valid cognition can actually serve to deepen and refine your understanding by mutually supporting each other.

Yogic DP is a non-conceptual valid cognition that directly perceives the true nature of phenomena. This type of valid cognition is reserved for practitioners in a deep meditative state that is free from conceptual elaboration or emotional turbulence. This awareness has a lucid clarity and is completely calm. It is with this lucid awareness that we can explore the inner landscape of the mind or the play of dependent origination. Because such a mind is free from limiting perceptions or biased reference points, it is considered the highest form of valid cognition.

As a practitioner traveling on the path of meditation, it is important to understand the significance of these two forms of valid cognition. Logic and reasoning have their place in your practice, as Ju Mipham describes "giving rise to the approximate ultimate." But this is not to be confused for the actual ultimate reality, which is solely the domain of yogic direct perception.