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Nor does the duality of nature and thought, to which I have alluded, in any wise contradict this. In pure thought we must understand the dichotomic process to be the distinction of a positive by a privative, both logical elements of the same thought, as I have elsewhere shown. The opposites or contraries referred to as giving rise to the dualistic conceptions of divinity are thus readily harmonized with the conception of logical unity. This was recognized by the Hindoo sage who composed the Bhagavad Git
The fundamental contrast of pleasure and pain might be considered enough to explain this duality. But in fact it is even farther reaching. The emotions are dual as well as the sensations, as we have seen in the first chapter. All the operations of the intellect are dichotomic, and in mathematical logic must be expressed by an equation of the second degree.
Of these two contraries, the one always evokes the other; neither can be thought except in relation to the other. They do not arise from the dichotomic process of classification, but from the polar relations of things. Their relation is not in the mind but in themselves, a real externality.
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