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Mainstream science embraces the idea that the universe and human decision-making operate according to causal laws which can be objectively known. Understanding human behaviour requires an understanding of the mind. A great part of the workings of our mind, however, is based on subjective data, which is complex, detailed and often not replicable. Therefore, this view tends not to get a dominant place in mainstream science. The action research approach, however, leaves room for such subjective data. Mindful inquiry is a means of studying the mind. This entry focuses on the origin and the practice of mindful inquiry, an age-old technique that is recently being adapted for use in mainstream management. Mindful inquiry—as a means of understanding human behaviour and natural or social phenomena—has been applied by Western, Indian and Buddhist philosophers and saints. Mindful inquiry is a sort of foundational philosophy and easily adapts to different forms from intellectual first person inquiry, dialogues, reflexive individual thinking and contemplation to meditation. In this entry, mindful inquiry is discussed in the context of research. First, the mind is defined in its process of generating knowledge, then mindful inquiry is described and then an integral yogic view is proposed on knowledge and its impact on our attitude of inquiry followed by its application in the context of action research.

Mind and Knowledge

The mind gives us thought, observation, reasoning and cognition through separation and analysis of information. What the mind actually does is to process information about our lives and our environment. Psychological research has shown us that the thought process is prone to errors due to the mind's tendency towards preferences, desires and preconceived notions. These biases stem from our senses. The mind sees things in parts and uses the process of reasoning and synthesis to put things in appropriate relation to each other. So the mind gives us partial knowledge. Sri Aurobindo (1872–1950) said that this process results in incomplete and inaccurate knowledge, which he terms knowledge ignorance. Because the mind cannot see the true wholeness or essence of that which it seeks to know, man developed an ego to help organize and develop effective capacities. This resulted in identifying with the ego and separating from the oneness or spiritual knowledge that is our highest truth and potential. Based on this perspective, Sri Aurobindo distinguished four different types of knowledge present in our outer mind.

Objective, Scientific Knowledge

Sri Aurobindo calls this indirect knowledge as it is mediated by our senses. He points out that this form of knowledge is inherently separate from a person's inner self because he or she experiences, here, a difference between the self as knower and the world as known. In this mode of knowing, individuals partly identify with the world but also dis-identify with it when they perceive the world as ‘out there’. Ordinary science only recognizes this first type of knowledge. In the context of research, usually this is labelled as the third person approach. Information is gathered by listening to others, reading or conducting objective experiments and measurements. Usually, the affect of the person is not involved unless the topic of study is related to emotions. Mindful inquiry does not deal with this type of knowledge.

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