In the first place there are certain principles of cognition which appear to rest upon and to express relations of the universal elements in conscious experience, viz. space and time.
Real cognition, as Hume points out, implies transition from the present impression or feeling to something connected with it.
To make use of the field-concept in this other way is one of the tasks we have to undertake if we are to overcome the impasse in which present-day scientific cognition finds itself.
If the relations involved in the fact of cognition are only those discoverable by observation of any particular portion of known experience, then such relations are quite external and contingent.
The ability to reason through logic is cognition.
Instead of seeing as a child should see, through a glass, darkly, the child now opens premature eyes of sympathetic cognition.
In the second place, cognition, in any real sense of that term, implies connection for the individual mind between the present fact of experience and other facts, whether past or future.
It was left for Hume to approach the theory of knowledge with full consciousness from the psychological point of view, and to work out the final consequences of that view so far as cognition is concerned.
Which being so, a whole fourfold field of dynamic consciousness now working within the individual, direct cognition takes place.
They made it possible for man to reflect within himself consciously and to reproduce within his cognition, the wisdom revealed in the cosmos.
There were still certain human beings existing who had evolved the higher powers of cognition in addition to the faculties of reason and feeling.
These writings therefore occupy a very important intermediate position between the actual cognition of the sense-world and that of the spiritual world.
They establish a dynamic connection between the two upper centers, the centers of the throat, the centers of the higher dynamic sympathy and cognition.
If this kind of cognition is held to be impossible, we arrive at a point of view from which any mention of an invisible world appears as sheer nonsense.
He who reads this book as a philosopher, may well ask himself, "Has this author been asleep to present day research in the field of the theory of cognition?"
Then will follow a description of the methods by which man is able to develop those powers of cognition latent within him, which will lead him into that world.
The most rudimentary apperception, recognition, or expectation, is already a case of representative cognition, of transitive thought resting in a permanent essence.
The description of this sequence of events is not the result of imaginative perception, but of inspirational cognition derived from the reading of the secret script.
It must be observed, however, that in an occult sense this ought to take place only after the proper training required for supersensible cognition has been undergone.
It does not seem necessary to endeavour Real cognition and causation. to follow his minute examination of the principle of real cognition with the same fulness.
From epoch to epoch, progressive evolution leads humanity, in respect to the path of higher cognition, to ever changing modes, just as outer life likewise changes its form.
Hume wavers somewhat in his division of the various kinds of cognition, laying stress now upon one now upon another of the points in which mainly they differ from one another.
The moment there is a perfect polarized circuit between the first four poles of dynamic consciousness, at that moment does the mind, the terminal station, flash into cognition.
The path leading to cognition of the supersensible worlds as above indicated, is one which all men may travel, whatever their position under the present conditions of life may be.
The object of meditating upon the above described symbolical concepts and feelings is, strictly speaking, the development of the higher organs of cognition within man's astral body.
The knowledge which a man now acquires through his intelligence, he then gained in a manner suited to that time, - directly through an inner, in a certain sense, clairvoyant cognition.
Supersensible cognition can gain an idea of this power by observing a person who, judging from his degree of fatigue, must of necessity fall asleep, but, by sheer inner force, keeps awake.
On the other hand, however, from the twelfth and thirteenth centuries on, there developed that which may be called an ever increasing flow of cognition born of modern clairvoyant consciousness.
Without that influence, man would have become a being whose consciousness would not have reflected the world in pictures of cognition, through his own free volition, but through natural necessity.
The other principles of man's being, namely, the etheric or vital body, the sentient body, and the ego, are subject to the law of transmutation, and the perception of them is unlocked by imaginative cognition.
The occult scientist goes on to say that it is possible to develop a different sort of cognition, and that this leads into the unseen world.
It is what binds our various bodies, states of mind, memories, skills, emotions, and cognitions - into a coherent bundle of identity.