Here's an example I found quite interesting... at the source is a wider explanation of the akasa's, i.e.
ghaṭa-ākāśa (pot-space), jala-ākāśa (water-space), dahara-ākāśa (small-space), cit-ākāśa (awareness-space), mahat-ākāśa (great-space).
[water apparently is our thoughts and the tub our mind-complex and the reflection becomes our ego etc]
'Dahara-akasa' [small-space] is the state when one looks at Sankalpas and Vikalpas but one is aware that he is looking at them. Let us take an example. We pour water into a tub and we look at it. We see our own face reflected in it and we say that it is a reflection. Even though that image reflected in the water is beaten, not even a single stroke is felt by the object, namely, the body. If the object and the image were one, any injury done to the image must be felt by the object also. Though your face is reflected in water, the goodness or badness of the image does not affect you, the object. You may then ask, 'Is it not my reflection?' Yes, it is yours. When the image is hurt and that injury is not registered by you, it is 'not you'. But when you are abused, you and the image become one. When the image is hurt physically by anybody, that injury is not felt by the object, but when the image is insulted and abused by anybody, then the object, whose reflection is found in the water, also feels the insult. You feel angry because you are there in the image also. In Sabda or sound, there is unity, but in action or Kriya there is no unity. And the nature of Sabda-Brahma-tattva is hidden here. In Jala-akasa [water-space], we also find the nature of Dahara-akasa.
Source: Sathya Sai Baba summer showers 1972-18 (more at ss1973-28)