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In the unconscious products of nature, nature's aim to reflect upon itself, to become intelligence, fails, in man it succeeds. Nature is the embryonic life of spirit. Nature and spirit are essentially identical: "That which is posited out of consciousness is in its essence the same as that which is posited in consciousness also." Therefore "the knowable must itself bear the impress of the knower."
But, you will perhaps say, the ahamkara, although of non- intelligent nature, may become a knower in so far as by approximation to intelligence it becomes a reflection of the latter. How, we ask in return, is this becoming a reflection of intelligence imagined to take place? Does consciousness become a reflection of the ahamkara, or does the ahamkara become a reflection of consciousness?
Everything gets known by SOME knower along with something else; but the knowers may in the end be irreducibly many, and the greatest knower of them all may yet not know the whole of everything, or even know what he does know at one single stroke: he may be liable to forget. Whichever type obtained, the world would still be a universe noetically.
In this earlier article we find distinctly asserted: The reality, external to the true idea; The critic, reader, or epistemologist, with his own belief, as warrant for this reality's existence; The experienceable environment, as the vehicle or medium connecting knower with known, and yielding the cognitive RELATION;
Given a subject the knower and an object the thing to be known wholly separate from one another, it is necessary to frame a theory to explain how they get into connection with each other so that valid knowledge may result.
If I go back to my own land and my own age, who will believe my tales of what I have seen in the future? Let me stay here, be the great knower of all that has been, in that our time, so living to me, so old to you, about which your learned men speculate unceasingly, and often, HE tells me, vainly. 'If I were you, said the Psammead, 'I should ask the Amulet about that.
One true Reforming Statesman, one noble worshipper and knower of human intellect, with the quality of an experienced Politician too; he, backed by such a Parliament as England, once recognizing him, would loyally send, and at liberty to choose his working subalterns from all the Englishmen alive; he surely might do something?
These defects of Kantianism were early recognised by Schopenhauer, who also appears to have realised that what was wanted was another and a new key to unlock the gateway of Knowledge. Knowledge was in essence an affirmation or series of affirmations about a real World distinct from the Knower.
I proceed therefore to bring the views which I impute to humanism in these respects into focus as briefly as I can. If the central humanistic thesis, printed above in italics, be accepted, it will follow that, if there be any such thing at all as knowing, the knower and the object known must both be portions of experience. One part of experience must, therefore, either
Only the highest Rishis conversant with the Sankhya and the Yoga systems know that Supreme Soul which Sankhya and Yogins and believers in all other systems say is beyond the Understanding, which is regarded as Knower and endued with the highest wisdom in consequence of its casting off all consciousness of identification with Prakriti, which transcends the attribute of Ignorance or Error, which is Unmanifest, which is beyond all attributes, which is called the Supreme, which is dissociated from all attributes, which ordains all things, which is Eternal and Immutable, which overrules Prakriti and all the attributes born of Prakriti, and which, transcending the four and twenty topics of enquiry, forms the twenty-fifth.
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