10w | CR Book IV, Chapter 3

spatial outside, a spatial 'here' to a spatial
'there'. They cannot be transported into the
self when we view it strictly from inside,
i.e. not after the analogy of a visual object.
If, nevertheless, we twist our inner experience
to conform to them, we go from confusion to
confusion.

The very notion, or relation, of 'containing',
when applied to the self, leads to the absurdi-
ty that the self now includes, now excludes
everything of which it is conscious. 'What can
it say is not in it? Nothing. What can it say
is not outside it? A single abstraction.' Furth-
er: Sometimes the total self appears as just a
word for the dimly conceived aggregate of
selves; sometimes as just a background; sometim-
es it seems indistinguishably merged with its
'parts'; sometimes it is made to do something
on its own, in opposition to some of its own
inner states, which it may sacrifice; sometimes
it is opposed to the entire actual self, which
appears incomplete and mutilated, not 'whole' in
the unquantitative sense of 'healthy'. The who-
le can be both whole and part. It can he part of
itself. The part can he felt as the whole. When
I am very absorbed, or very serious, I feel that
I am undivided with all my soul, say in my hate,
or in my repenting. As long as I stay within
myself, the experience itself does not disting-
uish between parts which lie side by side in
me, and it does not say that I am so in one re-
spect, and different in another. Je suis la
plaie et le couteau, Je suis le souffle et la
jous, Je suis le membres et la rone, Et le vic-
time et le bourreau, Je suis de mon coeur le
vampire. (I 'am', and not, I 'have' in me both a
heart and a vampire). Only when I look at myself from
outside, and retrospectively, do I reflect that
the part was not the whole. But that is after
all a very lame afterthought.

It is thus wise to be content with a minimum
of intellectual categories, and not to oppose a
total self to part selves.

Arguments may persuade us that something is an
illusion. Deeds and meditation make it disappear.
Not as a final truth, but so as to correct the
error of oneness by emphasising multiplicity,
one may apply the following 9 points to our
de-reified properties, or better still, to any