So this is how it is: this region contains the colourless, utterly formless, intangible being that actually is, with which the realm of true knowledge 247D is concerned, seen only by reason, the pilot of the soul. Now since the mind of a god is nourished by reason and unmixed knowledge, so too is every soul that cares to receive what is proper to it. Eventually, beholding what is, the soul is delighted, and contemplating the truth, it is nourished and gladdened, until the revolution carries it around in a circle to the same place. In the revolution, soul has sight of justice itself, sound-mindedness and knowledge; not knowledge to which becoming is added, this is knowledge different under different circumstances, 247E concerned with what we normally call ‘things that are’; no, it is the knowledge of that which really is. And once the soul has, in like manner, contemplated and feasted upon the other things that really are, it descends once more into the inner heaven and goes home. And when soul arrives there, its charioteer stations the horses at the feeding stall, sets ambrosia before them and gives them nectar to drink. — Phaedrus 247c
Nature of the Higher Realm: Plato describes a transcendent realm that is "colourless, utterly formless, intangible" and accessible only to true knowledge (epistēmē). This description emphasizes the abstract and non-physical nature of the One beyond being and non-being. In this metaphysical domain, the only faculty capable of perceiving this is reason (nous). Plato often characterises reason as the pilot or charioteer of the soul, guiding it towards true knowledge. This underscores the idea that reason, rather than sensory perception, is what allows the soul to apprehend the true nature of reality. — Wayfarer
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