While reflecting on, "[w]e see truth when we set our mind towards the infinite", I recalled a passage from Sadhna that had resonated with me the most. Here is that much cherished passage:
"Knowledge is partial, because our intellect is an instrument, it is only a part of us, it can give us information about things which can be divided and analysed, and whose properties can be classified part by part. But Brahma is perfect, and knowledge which is partial can never be a knowledge of him.
But he can be known by joy, by love. For joy is knowledge in its completeness, it is knowing by our whole being. Intellect sets us apart from the things to be known, but love knows its object by fusion. Such knowledge is immediate and admits no doubt. It is the same as knowing our own selves, only more so."
In this passage, 'For joy is knowledge in its completeness, it is knowing by our whole being' has a deep felt sense for me, yet it is difficult to express this sense within the context of everyday experiences.
Perhaps in practicing to experience 'knowledge in its completeness' lies the joyous realization of the presence of, "The ideal of truth... in the consciousness of the whole" in our whole being with immediacy and without any doubt similar to how we may feel in knowing our own selves, only more so.
On Oct 26, 2010 Shariq wrote :
While reflecting on, "[w]e see truth when we set our mind towards the infinite", I recalled a passage from Sadhna that had resonated with me the most. Here is that much cherished passage:
"Knowledge is partial, because our intellect is an instrument, it is only a part of us, it can give us information about things which can be divided and analysed, and whose properties can be classified part by part. But Brahma is perfect, and knowledge which is partial can never be a knowledge of him.
But he can be known by joy, by love. For joy is knowledge in its completeness, it is knowing by our whole being. Intellect sets us apart from the things to be known, but love knows its object by fusion. Such knowledge is immediate and admits no doubt. It is the same as knowing our own selves, only more so."
In this passage, 'For joy is knowledge in its completeness, it is knowing by our whole being' has a deep felt sense for me, yet it is difficult to express this sense within the context of everyday experiences.
Perhaps in practicing to experience 'knowledge in its completeness' lies the joyous realization of the presence of, "The ideal of truth... in the consciousness of the whole" in our whole being with immediacy and without any doubt similar to how we may feel in knowing our own selves, only more so.