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The conscious states experienced in dreams are not unreal; it is only their objects that are false; these objects only, not the conscious states, are sublated by the waking consciousness.
Brahman, which is one and without a second, is not seen to be sublated by any ulterior cognition, Brahman, i.e. pure non-differenced Consciousness, remains as the sole Reality. But here too you are wrong, since we must decide that something which rests on a defect is unreal, although it may remain unrefuted. We will illustrate this point by an analogous instance.
If logical reasoning refutes something known through some means of knowledge, that means of knowledge is no longer authoritative! Now you will possibly argue as follows: 'Scripture as well as Perception is founded on Nescience; but all the same Perception is sublated by Scripture. For as the object of Scripture, i.e.
This view, we maintain, is altogether erroneous, springs in fact from the neglect of distinguishing between persistence and non-persistence on the one hand, and the relation between what sublates and what is sublated on the other hand. Where two cognitions are mutually contradictory, there the latter relation holds good, and there is non-persistence of what is sublated.
This is effected by thinking the contradictory concepts together in a third higher, more comprehensive, and richer concept, whose moments they then form. As sublated moments they contradict each other no longer; the opposition or contradiction is overcome.
And it is this distinction viz. of things that are objects of general consciousness, and of things that are not so which makes the difference between what is called 'things sublating' and 'things sublated. Everything is explained hereby. Neither Scripture nor Smriti and Purana teach Nescience.
For ideas require only some substrate in general; the mere appearance of a thing is a sufficient substrate, and such an appearance is present in the case in question, owing to a certain defect. The thing we determine to be unreal because it is sublated; the idea is non-sublated, and therefore real.
For in his case the non-cessation of wrong knowledge explains itself from the circumstance that the cause of wrong knowledge, viz. the real defect of the eye which does not admit of being sublated by knowledge, is not removed, although that which would sublate wrong knowledge is near.
Objectivity exists only to be more and more sublated, that is, to be so worked up that the activity of the ego may in it become evident. Action is possible only under the form of the individual, only in individuals are consciousness and morality possible. Without resistance, no action; without conflict, no morality.
The imagination, however, of the identity of the Self and the body is sublated by all the means of proof which apply to the Self: it is in fact no more valid than the imagination of the snake in the rope, and does not therefore prove the non-difference of the two.
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