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Updated: May 12, 2025
He restored the external world; for him the non-ego and the ego both exist and the two are nature, nature which is the object in the world regarded by man, the subject when it regards man, subject and object according to the case; in itself and in its totality neither subject nor object, but absolute, unlimited, indeterminate.
This is possible only as it posits reality in itself only in part, and transfers to the non-ego so much as it does not posit in itself. Passivity is diminished activity, negation of the totality of reality. With every repetition of this double act of production and reflection a special class of representations arises.
As the old man answered him his voice rose and fell in musical cadences, like the sighing of the east wind, while an ethereal and aromatic vapour pervaded the apartment. "'I am the eternal non-ego, he answered. 'I am the concentrated negative the everlasting essence of nothing. You see in me that which existed before the beginning of matter many years before the commencement of time.
In his philosophy of identity, nature and mind are conceived as two different aspects of one and the same principle, which is both mind and nature, subject and object, ego and non-ego. All things are identical in essence but differentiated in the course of evolution.
It should be remembered that these Sutras form a collection, and that they are the work of many hands, and belong to different periods. The ego and the non-ego differ in themselves and in their attributes. It will be found, however, that the non-ego depends on the ego, and is its product. "What, then," asks the Vedantist, "is Brahman"? The word comes from brih, "to be great."
We derive such reference to the external solely from the obstructions which our free activity encounters and without which we could receive no suggestion of the non-ego, and in particular no suggestion of the dynamic element which fundamentally distinguishes things from thoughts.
Where we have an opinion that assures us promptly which way the balance of advantage will incline whether it be an instinctive, hereditarily acquired opinion or one rapidly and decisively formed as the result of post-natal experience then our action is determined at once by that opinion, and freedom of choice practically vanishes. Ego and Non-Ego
Though the senses divide the non-ego, the world outside us, into five separate parcels, things seen, things heard, things smelt, things touched, things tasted, there is a faculty of unifying, a sensation of unity in us, which makes us conscious of all these separate sensations as forming a whole in any object which comes into our consciousness.
In the former case, he will never be an Ego, a personality; in the second case, he will never be a Non-Ego, and hence in both cases he will be neither the one nor the other, consequently he will be nothing. In fact, if the sensuous impulsion becomes determining, if the senses become lawgivers, and if the world stifles personality, he loses as object what he gains in force.
"We were quietly engaged" wrote Cairns twenty years later "in our discussions as to the existence of the external world while the storm was raging without, and only felt it to be another form of the non-ego; while the contrast between the singular gentleness and simplicity of our teacher in his dealings with his pupils, and his more impassioned qualities in controversy, became more remarkable."
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