... all-view of the Absolute. This is the weakness not only of our scientific divisions and metaphysical distinctions, but of our exclusive spiritual realisations which are only exclusive because to arrive at them we have to start from our limiting and dividing mental consciousness. We have to make the metaphysical distinctions in order to help our intelligence towards a truth which exceeds it, because it is ...
... was conceived by the Rishis as a movement of conscious being. However merely curious or barren these specula- tions and classifications may seem to the modern mind, they were no mere dry metaphysical distinctions, but closely ____________________ 10 On the Veda, P. 100 Page 180 connected with a living psychological practice of which they were to a great extent the thought-basis ...
... existence was conceived by the Rishis as a movement of conscious being. However merely curious or barren these speculations and classifications may seem to the modern mind, they were no mere dry metaphysical distinctions, but closely connected with a living psychological practice of which they were to a great extent the thought-basis, and in any case we must understand them clearly Page 97 if we ...
... than the highest relation between that which seeks and that which is sought, and it consists in a modified identity through which we may pass beyond knowledge to the absolute identity. This metaphysical distinction is of importance because it prevents us from mistaking any relation in knowledge for the absolute and from becoming so bound by our experience as to lose or miss the fundamental awareness... possess Brahman in knowledge, otherwise great is the perdition. A good deal of confusion has been brought into the interpretation of this Upanishad by a too trenchant dealing with the subtlety of its distinctions between the knowability and the unknowability of the Brahman. We must therefore try to observe exactly what the Upanishad says and especially to seize the whole of its drift by synthetic intuition ...
... deny Intelligence to such a Power, because it does not give signs of mental consciousness & does not in every part of its works use a human or mental intelligence; but our objection is only a metaphysical distinction. Practically, looking out on life & not in upon abstract thought, we can, if we admit this conception, rely on it that the workings of this unintelligent discrimination will be the same as ...
... but limited psychological insight, whom we have often mentioned and who has little sympathy with the mystically orientated imagination of a Romantic like Coleridge and with this Romantic's metaphysical distinction between Imagination and Fancy. Apropos of Coleridge's letter to Thelwall in 1797 - "The universe itself, what but an immense heap of little things?... My mind feels as if it ached to behold... mystery of things. (Sri Aurobindo) Surely the basic soul-thrill is in all true poetry, but on that account all poetry should not unreservedly be considered spiritual. We must keep certain distinctions if we are not to be gaseous. In both Shakespeare and Marlowe there is a dealing with reactions of our vitalistic being or the thoughts that spring out in the life-mind under the pressure of sensation ...
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