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He who thinks he knows It not, knows It. He who thinks he knows It, knows It not. By this text the teacher confirms the idea that Brahman is unthinkable, because unconditioned. Therefore he says: He who considers It beyond thought, beyond sense-perception, beyond mind and speech, he alone has a true understanding of Brahman.
In the first I know by what is called a presentative process, namely, that of sense-perception; in the second I know by a representative process, namely, that of reproduction, or on the evidence of memory. In the one case the object of cognition is present to my perceptive faculties; in the other it is recalled by the power of memory.
I will call this abstractive element the solid as an abstractive element, and I will call the aggregate of event-particles the solid as a locus. The instantaneous volumes in instantaneous space which are the ideals of our sense-perception are volumes as abstractive elements.
I know that beyond all this, transcending my material sense-perception and transcending the actual material of the landscape, there is something in me and there is something in nature which meet and mingle and become one.
When he speaks of the life of the soul, when he leaves the paths of the transitory and seeks the eternal in the soul, when, therefore, images borrowed from sense-perception and reasoning thought can no longer be used, then Plato has recourse to the myth. Phædrus treats of the eternal in the soul, which is portrayed as a car drawn by two horses winged all over, and driven by a charioteer.
Yet, while allowing a certain force to this objection I would point out, first of all, that even in sense-perception, what the individual mind is immediately certain of is its own sensations. The relatively perfect certainty which finally attaches to the presentative side of sense-perception is precisely that which finally attaches to the results of introspection.
The interpreter is the artist, and the artist is the interpreter. The ability to come into contact with the finer things, tangible or intangible, is simply a capacity of response finer than normal. A trained sense-perception is more acute than a non-trained: and quite apart from training there are very wide divergences in the innate range of activity of the various senses.
Such people say that they 'see' sounds and 'hear' colours. Everything that is true of the supersensible sphere we may expect to come to expression in some form in the world of sense-perception.
An intuitive insight differs from a sense-perception in that it involves an immediate assurance of the existence of a feeling presentatively known, though not to our own minds. The object in insight is thus a presentative feeling as in introspection, though not our own, but another's.
For the present it is not at all necessary to engage in reflection as to the reason why, in the last example, the moment of the falling of a heavy object expresses itself in a series of events which seem to spread themselves over a certain length of time; it is only necessary to keep in view that the dream transforms into a picture that which would present itself to the waking sense-perception.
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