A Constructive Survey of Upanishadic Philosophy c11.181

c11.181

world of p. 104; the Sun of the world of, p. 262. Identifications, philosophy of, p. 203. Identität Philosophy of Āruṇi, p. 23. Idols, breaking of, literal and metaphorical, p. 24. Igdrasil, in Scandinavian mythology, p. 103; description of, p. 200; Carlyle's description of, p. 200. Ignoratio elenchi, p. 231. Illicit transformation, (Rajju-sarpa and śuktikārajata), p. 230. Illusion, in the doctrine of Āruṇi, p. 54; creation as, p. 98; Māyā as, p. 226. Image in the eye, as Ultimate Reality, p. 250. Immanence, dynamic and static, doctrine of, pp. 56, 61; famous doctrine of, pp. 211-212; of God even in contradictories, p. 212;—transcendence of God, p. 261. Impersonal Immortality, in Śaṅkara, p. 165. Impersonalistic Theories of Upanishadic cosmogony, p. 75. Impotence, the power of, p. 225. Immortality, the Katha surcharged with ideas about, p. 28; personal and impersonal, p. 165; as consisting in being lifted to the region of the deity, p. 165; as absorbtion in God, p. 165; as companionship of the highest God, p. 165; as assimilation to God, p. 165; different doctrines of, p. 209; Rāmānuja's doctrine of, p. 213; the Navel of, p. 353. Incommensurability, of physical good and spiritual good, doctrine of, p. 301. Individual, as mirroring reality, p. 141; as the World in miniature, p. 141; Soul, bound in chains, p. 186. Indra and Virochana, the famous myth of, pp. 23, 39, 265; and the Damsel, the myth of, pp. 25, 36, 255; his exploits as found in the Ṛigveda, p. 27; how far historical, p. 44; and Dadhyach, p. 51; a contraction of Idandra, p. 97; as Idandra, breaking through the skull, p. 132; on dream-consciousness, p. 266; on deep-sleep-consciousness, p. 267; shrewd insight of, p. 268. Indradyumna: on Air as the substratum, p. 47. Infinite, as bliss, p. 43; conjugation of the verb to do, p. 200; vision of, as constituting true happiness, p. 304. Infinities, piling of Infinities over, p. 278. Infinity, deduction of Infinity from, p. 278. Initiation, Necessity of, p. 329. Intellect, its claim for primacy, pp. 117-118; higher than Will, p. 117; meditation of, as Brahman, p. 118; the back-bone, not only of psychological functions, but of reality itself, p. 119; centre of, as referred to the brain, p.132; will, and emotion, relation of, p. 288; and intuition, relation of, p. 271; inability of, to apprehend Reality, p. 326; inefficacy of, to realise God, p. 340. Intellectual experience, different levels of, p. 118. Intellectualistic psychology, p. 119. Intellectualism, its quarrel with Voluntaralism, p. 116; in the Upanishads, p. 198. Intermediary Person, creation of the world by Ātman, through the, pp. 94-95; the Logos of Indian Philosophy, p. 187. Inter-quotation, the only definite test for the chronology of the Upanishads, p. 16. Introspection, the psychological process corresponding to self-consciousness, p.244; the start of the philosophical process, p. 248; reality of the process of, denied by Kant and Comte, p. 274. Introversion, the first qualification for self-realisation, p. 328. Intuition and Intellect, relation of, p.271; as compared with sense and thought, p. 339; as the faculty of God-realisation, p. 340. Intuitional body, p. 142. Intuitionism, higher and lower, p. 292; autonomic, p. 292; aesthetic, p. 292; sympathetic, p. 292; higher, of autonomy, p. 292; in Hindu Ethics, p. 292. Inversion, implied in the analogue of the bride-groom and the bride, p. 348. Ion, Plato's: explanation of real poetry as an effect of God-intoxication on, p. 9. Īśa, the deep-sleep aspect of the Cosmic Self, p. 140. Isles of the Blessed, in Plato, p. 158; in the Upanishads, and Plato, p. 162. Īśopanishad, a summary of, p. 24. Īśvara, conception of, in Yoga Philosophy, p. 189.