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introspectively looked at. In our feelings and emotions and in our consciousness of our ideational processes, we have experiences which may be and have been fitly called ‘internal. “Now the phrase 'internal experience'", as Professor Stout says, “seems to refer especially to cases in which an experience has other experiences of the same subject for its object; or to cases ....in which an experience is immediately aware of itself as such”. The Indian philosophers recognise this distinction between the External and the Internal experiences and call the former Indriya-pratyakşa and the latter, Mānasa-pratyakşa. In the previous section, we have dealt with the Indian view of the external experience i.e. sensuous perception. In the following lines, the Indian ways of explaining the ideational processes will be considered.
INTERNAL EXPERIENCES 'ONE AT A TIME'
Internal experiences may be roughly described as experiences in which objects outside us have no active part to play. Ideas of objects are no doubt there but the actual objects are out of the picture. In ideation and feelings a principle which is entirely different from the outside objects and their activities and which may conveniently be looked upon as internal, seems to be alone in operation. This internal principle has its own manner of operation which is one at a time'. One cannot have two sensations at one and the same time. The author of the Nyāya Sūtra's aptly ascribes to the operation of this internal principle our common experience,-- 'TTTTITATEA: 1 i.e the impossibility of varied experiences arising simultaneously. Even our sensuous or external experiences have to obey this order; sensations come up not simultaneously but strictly one after the other. This shows that even in our external experiences, we come across a principle which in a sense, rules them and makes their emergence successive.
EVOLUTION OF EXPERIENCES ACCORDING TO THE BUDDHISTS
The Buddhist philosophers call the series of conscious
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