The Absolute Infinity and absolute infinitesimals are not at loggerheads with one another. So the subjectivity and the objectivity described in the Vedanta Philosophy have different denominations from the present conception of the limited idealists who disown all types of objectivity. If we keep a keen watch over the transcendental object we can eliminate the grossness and the mundane subtleties. The new state of the spirit need not have any relation with mundane manifestations. The unalloyed soul should not be disturbed by cutting asunder the transcendental links inseparable from the entity of the unalloyed spirit. We should not anthropomorphise our present crippled ideas when we traverse the Vedantic path. The potency of the Personality of the Transcendental Absolute (Purushottama) need not be restricted out of our poor experience of this world which is of a faulty nature. The apotheotic conception should not prevail in the region of transcendence, as that plane is not to be confused with the world of three dimensions. The passionate views of imperfect limitations, if carried over to that region, would give a speculative transitory result which we should avoid for the safety of this particular philosophy. The origin of the Vedanta need not be epistemologised from the limited experience of phenomena. Of course, our restless mind cannot resist such temptations, but we should be cautious not to disturb the peace and the harmonious system of transcendence. We are to approach, and not to mutilate, the receiprocal [sic] entities of transcendence. Our intuitive faculty shows an unlimited scope of designing and shaping things according to our whims, but those are of no use, if such whimsical orders are not carried out by the transcendental Authority for reasons best known to Him. We have marked that our mind is offered viands for its consumption in the fettered situation and with the same we cannot utilize our mind and mental activities however ethical, and however much they may impress on us here for our future movements in the eternal path of welcoming our volitional and cognitional enterprises. An empiric mind with its intuitive aspirations cannot possibly work, unless helped by the spiritual Power Who does not bear the same attitude to the present phenomenal impressions.
Only one who can learn the process of nescience and that of transcendental knowledge side by side can transcend the influence of repeated birth and death and enjoy the full blessing of immortality.
~Sri Ishopanishad, Mantra Eleven
Some neophytes on the spiritual path may fall into the illusion that taking care of the body is somehow evil, or a sign of spiritual backwardness. Not only may they neglect the needs of the body, but they may go out of their way to actually damage the body. Such people actually hate the body. They see it as a source of misery, and thus they take out their anger on it. This is certainly a mistake.
Science of Identity Foundation | Chris Butler Speaks
It would be better for us if our exploited innovations do not accompany us during our acceptance of the conception of the Transcendence. Our present consciousness and mind with all their paraphernalia cannot possibly claim the suzerainty of the Transcendence when our poor ego is quite adaptable to and contented with the dolls of the phenomena. We have got an enjoying caliber when we tread on the worldly path receiving the help of our gross body and flickering mind. We have noticed that phenomena have direct connection with the mind and its paraphernalia. The mundane phenomena have got a perishable value, whereas the distinctive character of phenomena beyond our conception, is not identical with our present store of knowledge. The phenomenal objects require modification and our different philosophical speculations require rectification, whereas the transcendental Region does not submit to such regulative admonition and chastisement. We are to approach the transcendental Truth Who does not tolerate any aggressive exploitation from any other quarter. The summum bonum of all knowledge, beatitude and unending time, should not be mutilated for the sake of the safety of our eternal entity, which is absolute infinitesimal and not Absolute Infinity, as the inflation of our quantitative eternal ego is not expected to go beyond our own. The imperfection of grossness and subtlety should not claim to have their location in that region, as Paravyoma is never meant to accommodate the special characteristics of worldly phenomena. The subject-matter of the Vedanta is not an innovation, as the origin was lying dormant in spirit, and the Vedantic sound need not have had any origination in this material world. The transcendental Sound, though specified to exhibit a differentiative character, is not to be enjoyed by our enjoying senses.