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In an analogous way the crystal which is placed near the rose is apprehended as red, for it is overpowered by the brilliant colour of the rose; the brilliancy of the rose is perceived in a more distinct way owing to its close conjunction with the transparent substance of the crystal. In the same way the cognition of water in the mirage is true.
All judgements do not require examination, that is, investigation into the grounds of their truth. But all judgement, nay, all comparisons require reflection, that is, a distinction of the faculty of cognition to which the given conceptions belong.
To this prima facie view the Sutrakara replies, 'But this on account of connexion. 'Connexion' is here to be taken in an eminent sense, as 'connexion with the end of man. That Brahman, which is measureless bliss and therefore constitutes the highest end of man, is connected with the texts as the topic set forth by them, proves Scripture to be a valid means for the cognition of Brahman.
This analysis I shall give in later lectures as regards cognition; I have already given it as regards desire. In the second place, the conception of "objects" depends upon a certain view as to cognition which I believe to be wholly mistaken, namely, the view which I discussed in my first lecture in connection with Brentano.
The categories of modality possess this peculiarity, that they do not in the least determine the object, or enlarge the conception to which they are annexed as predicates, but only express its relation to the faculty of cognition.
But besides this objective cognition, I have, further, an immediate consciousness of myself, through which I apprehend my true being I know myself as willing. My will is more than a mere representation, it is the original element in me, the truly real which appears to me as body.
The word cognition is used throughout as the English equivalent of this, except in places where the context shows that it means acquaintance merely. Hamilton's Philosophy, pp. 5 and 6.
For internal experience in general and its possibility, or perception in general, and its relation to other perceptions, unless some particular distinction or determination thereof is empirically given, cannot be regarded as empirical cognition, but as cognition of the empirical, and belongs to the investigation of the possibility of every experience, which is certainly transcendental.
God's consciousness and cognition upon this subject is exhaustive; while man's self-knowledge is superficial and shallow. The two forms of knowledge, consequently, when placed side by side, do not agree, but conflict. There would be less difficulty, and less contradiction, if mankind generally were possessed of even as much self-knowledge as the Christian is possessed of.
That even in deep sleep and similar states the 'I' shines forth we have explained above. Consciousness is always there, but only in the waking state and in dreams it is observed to relate itself to objects. And that to be a subject of cognition, and so on, are essential attributes of the Self, we have also proved before.
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