latter, on the other hand, denies that any knowledge can be absolute, being all obtained indirectly through a medium not absolutely reliable. The reasoning, by which the Western mind allows itself to act fearlessly on information which is not (according to its own verdict) necessarily accurate, depends on a clever use of the infinite in unconsciously calculating the probabilities of that accuracy—and this entirely falls in with what you said about the application of transcendental analysis to the affairs of everyday life."
"I see you have entirely comprehended me," I said. "But as for the Asiatic mind—you seem to deny to it the use of the calculus of thought, and yet you defined adepts as attempting to acquire specific knowledge by general and transcendental methods. Here is a real contradiction."
"No; I see no confusion, for I do not include the higher adepts in either class, since they have the wisdom to make use of the learning and of the methods of both. They seem to me to be endeavouring, roughly speaking, to combine the two. They believe absolute knowledge attainable, and they devote much time to the study of nature, in which pursuit they make use of highly analytical methods. They subdivide phenomena to an extent that would surprise and probably amuse a Western thinker. They count fourteen distinct colours in the rainbow, and invariably connect sound, even to the finest degrees, with shades of colour. I could name many other peculiarities of their mode of studying
