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By this "physico-theological" argument he furnishes a welcome support to deism. While the finite mind perceives in the sensorium of the brain the images of objects which come to it from the senses, God has all things in himself, is immediately present in all, and cognizes them without sense-organs, the expanse of the universe forming his sensorium.
II. The general Intellectual Faculty cognizes the moral verities, which it contains within itself and brings rather than finds. III. He does not touch upon Happiness; probably he would lean to asceticism. He sets up no moral code. IV. Obligation to the Positive Civil Laws in matters indifferent follows from the intellectual recognition of the established relation between ruler and subject.
It is this characteristic of astral vision which has led to its sometimes being spoken of as sight in the fourth dimension a very suggestive and expressive phrase. But in addition to these possible sources of error matters are further complicated by the fact that astral sight cognizes forms of matter which, while still purely physical, are nevertheless invisible under ordinary conditions.
We may postulate a continuous excitement of nerve centers as its basis, and this excitement cognizes other excitement in some mysterious manner, but no more mysterious than life, instinct or intelligence are. These excitements struggle for the possession of an outlet in action, and this is what we call competing desires, struggle against temptation, etc.
On the buddhic plane we meet for the first time with a quite new faculty having nothing in common with those of which we have spoken, for there a man cognizes any object by an entirely different method, in which external vibrations play no part. The object becomes part of himself, and he studies it from the inside instead of from the outside.
This assumption, which amounts to saying that it need make no essential difference to the royal object whether the feline subject cognizes him or not, that the cat may look away from him or may even be annihilated, and the king remain unchanged, this assumption, I say, is considered by my ingenious colleague to lead to the absurd practical consequence that the two beings can never later acquire any possible linkages or connexions, but must remain eternally as if in different worlds.
They are merely rules for an understanding, whose whole power consists in thought, that is, in the act of submitting the synthesis of the manifold which is presented to it in intuition from a very different quarter, to the unity of apperception; a faculty, therefore, which cognizes nothing per se, but only connects and arranges the material of cognition, the intuition, namely, which must be presented to it by means of the object.
The co-ordination and apparent unity observable in our mental constitution is due to mano which is commonly translated mind but is really for Buddhism, as for the Upanishads, a sensus communis. Whereas the five senses have different spheres or fields which are independent and do not overlap, mano has a share in all these spheres. It receives and cognizes all sense impressions.
Body and soul are the same being, only considered under different attributes. The human mind is the idea of the human body; it cognizes itself in perceiving the affections of its body; it represents all that takes place in the body, though not all adequately. As man's body is composed of very many bodies, so his soul is composed of very many ideas.
True knowledge exists only where quanta are known; the presupposition of the capacity for knowledge is the capacity to count; the spirit cognizes sensuous relations by means of the pure, archetypal, intellectual relations born in it, which, before the advent of sense-impressions, have lain concealed behind the veil of possibility; inclination and aversion between men, their delight in beauty, the pleasant impression of a view, depend upon an unconscious and instinctive perception of proportions.
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