deepest sleep/atmachaitanya 108

[Guest guest]

Fellows, fellow seekers, fellow scholars…

 

Again I write you from my throne. It happened well,

to let you see what innocent and agreeable pleasures

you lose every morning. Can there be a pleasanter time

of the day, or a more delightful season of the year?

That purple sky, those wild but sweet notes of birds,

the fragrant bloom upon the trees and flowers, the

gentle influence of the rising sun, these and a

thousand nameless beauties of nature inspire the soul

with secret transports; its faculties too being at

this time fresh and lively, are fit for those

meditations, which the solitude of a garden and

tranquility of the morning naturally dispose us to.

But I am afraid I interrupt thoughts: for you in this

group seemed very intent on something.

 

For philosophers, though they acknowledge all

corporeal beings to be perceived by God, yet they

attribute to them an absolute subsistence distinct

from their being perceived by any mind whatever; which

I do not. Besides, is there no difference between

saying, There is X, therefore Xe perceives all things;

and saying, Sensible things do really exist; and, if

they really exist, they are necessarily perceived by

an infinite Mind: therefore there is an infinite Mind

or God? This furnishes you with a direct and immediate

demonstration, from a most evident principle, of the

being of a God. Divines and philosophers had proved

beyond all controversy, from the beauty and usefulness

of the several parts of the creation, that it was the

workmanship of God. But that -- setting aside all help

of astronomy and natural philosophy, all contemplation

of the contrivance, order, and adjustment of things --

an infinite Mind should be necessarily inferred from

the bare existence of the sensible world, is an

advantage to them only who have made this easy

reflexion: that the sensible world is that which we

perceive by our several senses; and that nothing is

perceived by the senses beside ideas; and that no

{213} idea or archetype of an idea can exist otherwise

than in a mind. You may now, without any laborious

search into the sciences, without any subtlety of

reason, or tedious length of discourse, oppose and

baffle the most strenuous advocate for Atheism. Those

miserable refuges, whether in an eternal succession of

unthinking causes and effects, or in a fortuitous

concourse of atoms; those wild imaginations of Vanini,

the Buddha and Spinoza: in a word, the whole system of

Atheism, is it not entirely overthrown, by this single

reflexion on the repugnancy included in supposing the

whole, or any part, even the most rude and shapeless,

of the visible world, to exist without a mind? Let any

one of those abettors of impiety but look into his own

thoughts, and there try if he can conceive how so much

as a rock, a desert, a chaos, or confused jumble of

atoms; how anything at all, either sensible or

imaginable, can exist independent of a Mind, and he

need go no farther to be convinced of his folly.

 

I shall only add that it is liable to all the

absurdities of the common hypothesis, in making a

created world exist otherwise than in the mind of a

Spirit. Besides all which it hath this peculiar to

itself; that it makes that material world serve to no

purpose. And, if it pass for a good argument against

other hypotheses in the sciences, that they suppose

Nature, or the Divine wisdom, to make something in

vain, or do that by tedious roundabout methods which

might have been performed in a much more easy and

compendious way, what shall we think of that

hypothesis which supposes the whole world made in

vain?

 

 

But to fix on some particular thing. Is it not a

sufficient evidence to me of the existence of this

glove, that I see it, and feel it, and wear it?

Dream, waking sleep of shankara? Or, if this will not

do, how is it possible I should be assured of the

reality of this thing, which I actually see in this

place, by supposing that some unknown thing, which I

never did or can see, exists after an unknown manner,

in an unknown place, or in no place at all? How can

the supposed reality of that which is intangible be a

proof that anything tangible really exists? Or, of

that which is invisible, that any visible thing, or,

in general of anything which is imperceptible, that a

perceptible exists? Do but explain this and I shall

think nothing too hard for you. Shankara comprehended

all this better than most of us.

 

My reason is this: because I have a mind to have some

notion of meaning in what I say: but I have no notion

of any action distinct from volition, neither. can I

conceive volition to be anywhere but in a spirit:

therefore, when I speak of an active being, I am

obliged to mean a Spirit. Beside, what can be plainer

than that a thing which hath no ideas in itself cannot

impart them to me; and, if it hath ideas, surely it

must be a Spirit. To make you comprehend the point

still more clearly if it be possible, I assert as well

as you that, since we are affected from without, we

must allow Powers to be without, in a Being distinct

from ourselves. So far we are agreed. But then we

differ as to the kind of this powerful Being. I will

have it to be Spirit, you Matter, or I know not what

(I may add too, you know not what) Third Nature. Thus,

I prove it to be Spirit. From the effects I see

produced, I conclude there are actions; and, because

actions, volitions; and, because there are volitions,

there must be a will. Again, the things I perceive

must have an existence, they or their archetypes, out

of my mind: but, being ideas, neither they nor their

archetypes can exist otherwise than in an

understanding; there is therefore an understanding.

But will and understanding constitute in the strictest

sense a mind or spirit.

 

Thus dogma gives way to itself and we end up with the

nonsense of the new Vedanta and all the gurus that

really speak rubbish and more of it.

 

 

Please humbly accept these words, written after days

of deepest contemplation from my throne. It seems to

me that we all should gather one day soon to continue

our dialogue in person. I have a fleet of cars that

could transport us, by the way.

Oh, this is all so fascinating I feel I will burst

from joy soon.

 

Sincerest prayers, HARE OM, OM, OM….

 

O. Peshtin

 

 

 

 

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