Page 286 - Complete Works of Dr. KCV Volume 1
P. 286

 In fact we pass beyond knowledge itself and enter into being. From Satya we pass on to the Sat, knowing that the potentiality of satya is in sat (Reality Existence). Thus far we have stated the conditions of the enquiry into the nature of our own self, what ever be the manner of approach. Self can be taken as consciousness, but then consciousness itself extends over wide ranges covering such states of being as unconsciousness, subconsciousness, dream-consciousness, objective consci-ousness and then transcendental consciousness and so on. Indian thinkers, in their studies of Yoga, have clearly revealed their consideration of the subject, or self, in terms of consciousness itself. The involved, or veiled, consciousness or the repressed and forgotten states of being which are recalled, or have become so remote as to be incapable of being recalled, are all states of consciousness.
It would, of course, be quite novel in terms of our modern terminology in psychology to speak of motor-consciousness (as referring to the awareness of our motor activities through motor organs, or organs of action) and sensory consciousness (as referring to the awareness of the sensible qualities of objects as given through our sense organs) and these two are rather closely interwoven. The affective consciousness in regard to affective sensations or feeling of pleasure or pain, tension or relaxation, ease or difficulty, is with reference to our mind (manas) or sensorium; a faculty which has been often denied only to be introduced in another guise and name. The ego-consciousness is again another possessive-consciousness, such as states of being owned, and demanding to be owned. And lastly the pure form-consciousness-the intellectual structure of experience both objective and subjective under the conditions of contemplation. All these have been considered as falling within the range of our psychological enquiry of knowing (or theory of knowledge). It is only when the instruments or organs are without perversity, and have been detached from any particular need, that these consciousness are capable of granting a true picture of our own being, as well as of the objects under study.
However, over and above these considerations, the question would arise whether there is a consciousness at all, and whether that cannot be considered to be something quite other than, but involving, this potentiality of consciousness? A consciousness that is not a consciousness of something
































































































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