Without the “I” there can be no “you” outside. From this some philosophers came to the conclusion that the external world did not exist save in the subject; that the “you” existed only in the “I”.
Others have argued that the “I” can only be known through the “you” and with equal logic. These two views are partial truths, each wrong in part and each right in part. Thought is as much material and as much in nature as body is. Both matter and mind exist in a third, a unity which divides itself into the two. This unity is the Atman, the real Self.
There is being, “x”, which is manifesting itself as both mind and matter. Its movements in the seen are along certain fixed lines called law. As a unity, it is free; as many, it is bound by law. Still, with all this bondage, an idea of freedom is ever present, and this is Nivritti, or the “dragging from attachment”. The materializing forces which through desire lead us to take an active part in worldly
affairs are called Pravritti.
That action is moral which frees us from the bondage of matter and vice versa. This world appears infinite, because everything is in a circle; it returns to whence it came. The circle meets, so there is no rest or peace here in any place. We must get out. Mukti is the one end to be attained.