The terms "subtle state" and "gross state," which are assigned to the different degrees of formal manifestation, will be explained later; but we may point out now that this last distinction only holds good on condition that we take as our starting point the human individuality, or more precisely, the corporeal and sensible world. The "gross state" in fact is nothing else than corporeal existence itself, to which, as we shall see, human individuality belongs by one of its modalities only, and not in its integral development. As to the "subtle state," it includes, in the first place, the extra-corporeal modalities of the human being, or of every other being situated in the same state of existence, and also, in the second place, all other individual states. It is therefore evident that these two terms are not truly symmetrical and cannot even have any common measure, since one of them represents only a portion of one out of the indefinite multiplicity of states which constitute formal manifestation, while the other includes all the remainder of this manifestation. [NA: This asymmetry can be made more intelligible by applying to it a well established observation of ordinary logic; whenever an attribution or quality of any kind is considered, all possible things are automatically divided into two groups, namely on the one hand things endowed with this quality and on the other hand things devoid of it; but, while the first named group is found to be thus positively defined and determined, the second, which is only characterised in a wholly negative manner, is in no wise limited thereby and is in reality indefinite. Thus, there is neither symmetry nor any common measure between the two groups, which do not really constitute a two-fold division, since their distinction holds good merely from the special point of view of a certain quality taken as a starting-point; the second group possesses no homogeneity and may include things having nothing in common with one another, which however does not rob this division of its validity under the original terms of reference. Now it is precisely in this manner that the manifested can be distinguished from the unmanifested; so also, within the manifested, a similar distinction can be made between the formal and the formless and lastly, within the realm of form itself, between the corporeal and incorporeal.] Symmetry up to a certain point is to be found on condition that we restrict ourselves to the consideration of the human individuality alone, and it is, moreover, from this point of view that the distinction in question is in the first place established by the Hindu doctrine. Even if one afterwards transcends this point of view, or even if it has only been entertained with the ulterior object of transcending it effectively, it remains nevertheless true that it must inevitably be taken as a basis and term of comparison, since it relates to the state in which we actually find ourselves at the present moment. Man and His Becoming according to the Vedanta FUNDAMENTAL DISTINCTION BETWEEN THE SELF" AND THE "EGO"