The Realisation of the Absolute : 1.

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1: Introduction



Integrality and Aspiration:




The Attainment of Perfection is the Conscious Integration of Being. This is the central theme of the Upanishads. The Upanishads are intuitional revelations, and intuition is integral experience. Their declarations cannot fail to include within themselves the absolute scope of the diverse methods of approach to the one Reality, for integrality excludes nothing. No two individuals think alike, for thinking, which is the objective movement of the Spiritual Force, differs in its mode and impetus in different points of stress in integral existence.



But, then, in spite of this separation of beings through their modes of mentation, all individuals have to aim at the attainment of a common Goal, the achievement of a common purpose, for, the truth of them all is one, and all their paths must but meet at One Perfection. Perfection or truth cannot be two, and there cannot be two absolutes.



Hence, the methods of approach to Reality must all inherit certain fundamental natures or qualities which belong to the eternal nature of pure Existence. It is this undeniable fact that goes to prove the logical consistency that must exist and that exists among the multitudes of the methods employed by the relative individuals to experience Truth as it really is.



The one and the most important point to be remembered in all the processes of reasoning out the nature of Existence is that we cannot, with loyalty to reason, make in it such relative distinctions as subjective and objective, since such differences in nature are based on mere arbitrary conception and perception.



We separate in pure Being the subject and the object only with concession to a belief in internality and externality based on immediate empirical experience bereft of intelligibility. The objective world and the subjective body are both in relation to the cognising entity, and existence is a divisionless mass of cognition, which fact is proved by the inexplicability of objective experience without our positing a conscious reality inclusive of both the subject and the object.

Swami Krishnananda

To be continued  ....




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