the study of a book, we think of the author, his period, the school to
which he belongs. The second stage, set forth in the next Sutra, goes
directly to the spiritual meaning of the book, setting its traditional
trappings aside and finding its application to our own experience and
problems.

The commentator takes a very simple illustration: a cow, where one
considers, in the first stage, the name of the cow, the animal itself and
the idea of a cow in the mind. In the second stage, one pushes these
trappings aside and, entering into the inmost being of the cow, shares
its consciousness, as do some of the artists who paint cows. They get
at the very life of what they study and paint.

43. When the object dwells in the mind, clear of memory-pictures,
uncoloured by the mind, as a pure luminous idea, this is perception
without exterior or consideration.

We are still considering external, visible objects. Such perception as
is here described is of the nature of that penetrating vision whereby
Newton, intending his mind on things, made his discoveries, or that
whereby a really great portrait painter pierces to the soul of him whom
he paints, and makes that soul live on canvas. These stages of
perception are described in this way, to lead the mind up to an
understanding of the piercing soul-vision of the spiritual man, the
immortal.

44. The same two steps, when referring to things of finer substance,
are said to be with, or without, judicial action of the mind.

We now come to mental or psychical objects: to images in the mind.