By Eliot Deutsch
An advent to the different platforms of classical Indian concept equivalent to Professor Deutsch presents.
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In the example cited, apart from possible inadequacies in the physiology, if one 11 Cf. , I, 2, 50. ery statement that all truths other than Atman-Brahman are necessarily partial, relative, and incomplete. This idea follows directly from the assertion of Brahman as the oneness that includes and transcends all sense-mental experience. 13 Vedantaparibha~a. V, 1-2, trans. S. Suryanarayana Sastri (Madras: Adyar Library, 1942). KARMA 73 observes that a man is fasting during the day but continues to gain weight (or does not lose weight), one must assume that he is eating at night, for there is no other way to reconcile fasting and the gaining of weight.
6 Thought functions only with forms, in multiplicity; Atman, being without determinate form and being ultimately simple, cannot be an object knowable by the mind, perceivable by the senses. Thought is a process; Atman is a state of being. Thought objectifies, Atman is the pure "subject" that underlies all subject/object distinctions. ,. . . / distinctions. . between the former. e. vidual consciousness (tvam), passes on to universal consciousness (tat), and arrives at the pure consciousness that overcomes the separative reality of both the individual and the universal and that constitutes their ground.
20 Sarhkara, Brahinasfitrabhii§ya, III, 2, 4. THE SELF 57 dream state. No matter how deeply involved one is with the objects of dream, one retains an independenc e from them (as embodied in the judgment "I had a dream") and indeed a greater freedom with respect to them than is possible in waking consciousness. One can violate all the rules of spatial-temp oral relationships that hold between empirical objects when one is in the dream state; and one can readily "transpose" one's emotional relations to these objects from one kind of past experience to another.