The Law inexorable, not being understood, bumps, knocks and struggle must inevitably go on. Those survive that pass the more through nascent state, the only condition for fitness.
Once there were Engines with no governor and the steam struggle was uncontrollable. But now the governor (this Jnana, this melting into the universal) is known, why keep up the struggle.
This Jnana will of course keep down animal production and multiplication within legitimate (and proper) limits. Proficiency in study, Work, Art brings success in so far only us the worker thereby passes through substance.
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Inventions and discoveries are made in and through realization of the Sat. We gladly take to the second-hand Machines and Engines given by the inner Sat. Let us avail ourselves of the inner Boiler.
Make thy heart a burning ground. And let Shyama dance there. The temples and churches have been abused through ignorance, else any help to the kindling of that fire within was a blessing.
The fountains of Faith are far deeper in the soil of human heart and more securely founded than the ponds of learning and the tanks of intellect. Hence has been the cry for mystery, supernaturalism etc., all along the pages of history. So, has the power of (Urdu word) been felt by the high and low.
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The Professors of Philosophy and Metaphysics get dashed out along the tangent line, owing to the preponderance of the Centrifugal force (Superficial intellect) and aberrations caused by worldly attractions.
Spinoza compares Substance to a surface reflecting the rays of light, which regarded objectively is called a “plane”, but with reference to the observer is called a “white”, thus bringing out the distinction between the real and relative characters.
J. Caird in criticizing Spinoza’s Mathematical Method, says at one place “No thought or feeling is beside another.” Why not? You cannot think two things at one time.
Thorough refutation of J. Caird’s objection by Rama: There is desakaalavastubhedah (difference of time, space and causality) in light, heat, magnetism etc., because they are convertible into each other. No co-existence. Light cannot exist without matter, therefore extended, being merely Form in which Force is manifested. So, ideas cannot exist without brain, therefore extended in that sense. Rays emanating from a lamp we call light, rays issuing from the brain are ideas or intelligence.
Heat, ignition is the cause in both. Compare Prof. James.
Form is due, to Motion (Chaitanyata). Thus Form (Maya) is only a mode of Force (Brahma).
(An Urdu verse is quoted here)
Do not let your Imagination run away with you (the true God).
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The point is a mere fictitious abstraction, a thing which has no existence apart from the line. When we think the line, the point censes to have any existence at all. The same is true of lines in relation to surfaces, of surfaces in relation to solids. Just so, the Modes in relation to the Infinite Substance.
Causality is a category only of the finite. The relation of cause and effect is one which implies the succession or co-existence of its members – Saman satta.
In the impact of two balls, the motion of the first becomes the cause of the motion of the second only when it has ceased to exist in the former; the force which has existed as heat becomes the cause of motion only when it has exhausted itself of its form or existence.
“There is in each thing an endeavour by which it seeks to persevere in its own being; and this endeavour is nothing but the actual essence of the thing itself, and it is therefore something not conditioned by time, it involves no finite time.”
Indefinite or endless duration is a form of time and not of eternity. The Mathematical infinite of Dr. Paul Carus is refuted by Spinoza, saying: By the spurious infinite of mere endlessness (as in the series giving the value of E) we do not rise above the region of the finite. Thus the (Urdu word) and (Urdu word) must both belong to the finite, (Urdu words) both apoorna being empirical.
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As all spaces must be known as in one Space, so all ideas can be known only as through the all-embracing idea of God.
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Men, who cannot realize the Intuitive God-Consciousness, sometimes blame human mind for it. Just as a man who made an error in calculation might ascribe it to an incapacity in human mind to apprehend Number.
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Vehemence of passion becomes as foolish as the child’s anger against the stone that hurts it or the infuriated man’s indignation against the messenger of evil tidings.
We gain true freedom by the detection of false freedom.
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Emotion arises in the transition from less to greater or from greater to less activity and power. When we pass from a less to a greater perfection, the emotion takes the particular form of pleasure, in the opposite kind emotion = pain.
Desire = the self-maintaining impulse filled with a definite content
Desire, Pleasure, Pain are primary emotions.
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Dissipation of heat gives rise to crystallization, appearances of forms, differentiation of matter and seeming evolution.
Ekoham Bahu Syam
Why should heat dissipate? It is in its nature to dissipate,
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“The origin and explanation of all moral activity lies in a certain self-maintaining or self-real bring impulse – the effort by which one endeavours to persevere in its own being. When the self-maintaining impulse is satisfied, or when the mind is conscious of an increase of power, the feeling is that of pleasure.”
Compare also H. Spencer (the beginning of his Education),
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The dissipation (radiation) of heat from a hot solution yields beautiful crystals etc. So, the wakefulness from Samadhi of the sages and prophets.
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It is true, Evolution is going on by dissipation of heat. (See H. Spencer’s First Principles). But life also is maintained by the presence of heat. Else Earth’s fate is like unto that of the dead Moon, Avidya (Ignorance or nescience) is the cause of Samsar (universe); but no Samsar is without Jnanam.
Art presumes the conclusions of Science.
Science takes for granted, gay at least, the Law of Causality, Matter, Force, Space, Time, the nature of which it is the province of Philosophy to investigate.
Philosophy even Metaphysics, h:i» to leave the Absolute Reality unexplained (Maya).
Here Religion takes up the strain.
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Heat is all-pervading, but only when confined in the Railway Engine, it carries thousands to their destinations. (Urdu quote)
So is Brahma all-parvading, but Brahmajnan is in the boiler of a Jnani’s head saves nations, taking them to heaven even in this world.
The inner heat often gets converted into magnetism and personal charms. Compare all beauty and attractive power is renunciation.
Beauty and charm of two kinds:
1. White objects, (renunciation) in Bhedavadis
2. White objects, (re 2. Sun, (inner), Abhedavadis
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Is Rama’s talk (Urdu word) and of no use to you? The water in the reservoirs is pure water, only no vegetation about it. But that is no reason why the fields should refuse to be irrigated by it for bearing their own harvests. So, the steam in the boiler and the working machines. If Rama is a Sadhu, so much the more to the profit of Grihasthas.
Samwat 1962, last day A. B.
O Blessed Mood! O Rama! You are indeed jealous.
You certainly do not hesitate to poke out my eyes if they chance to be attracted by anything (Urdu word). You burn the heart if it lets in any unworthy object, nay anything else but Thee (Urdu quote)
Well, alright. Let thy will be done. Let the head and heart be rent to pieces if any other idea but R happen to lodge there! Pour all my vitality at His feet, who first loved me.
O dear heart, it won’t do simply to cut off your affections from each and every object of the senses.
Fear involves selfishness.
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Even in self-sacrifice for another there is present a reference to self, an idea of an object to be attained in which the agent seeks self-satisfaction. Without such reference even the purest self-denial is a conception that swims in the air.
No Volition in mind save that which an idea as idea involves.
“Ideas no more images like dumb pictures on a tablet, but every idea instinct with an element of activity”- Spinoza. Cf. Hegel – also the N. Book.
The distinction is not between understanding and trill but between a sound and a diseased or disordered understanding. The distinction is between a clear and adequate idea and a confused, imperfect one.
Idea is nothing passive, but involves reaction or action. All thought active, all will intelligent.
Idea = Samvedana., acceleration, self-maintaining impulse:
f. = sensation.
ft. = conception or notion.
Desire = m’f.
(Cupiditees) Force, self-maintaining impulse filled with a definite content.
The forces may be in a neutral or equilibrated state for a while (that is hesitation).
A few moments bring a change in environments; equilibrium broken, one force preponderates, decision takes place. This is called Volition (will). Domination = decision. Passion (or passivity of the mind) is a con/used idea by which the mind affirms of its body etc. a power of existing greater or less than before.
Pleasure = a passion by which the mind passes to greater; pain = by which to less, perfection. Pleasure and Pain (of which all other emotions fire specifications) therefore are not a new element, different from anything in our purely intellectual nature, but arc simply the transition from a less to a greater or from a greater to a less perfection.
Pleasure = ½ mv2. Kinetic energy, heat, involving dissolution of form.
Dissolution of form = realization of Self. Only the pure in heart can see God, because nothing can be realized without all else being expelled, Aparoksh conquest of one Idea (Self over all other ideas. Otherwise there is anarchy or interregnum in the heart.
Saving knowledge is only that which includes or connotes will, which is instinct with the element of activity. All other knowledge is not really knowledge but only confused and imperfect ideas. Such ideas may be, nay, must be inert. But adequate ideas are not dead or passive but living things. They are self-realizing. To think them is to live them, to be quick with spiritual activity, to be master of one’s self and the world. An idea which is adequate or which alone deserves the name which by its very essence asserts itself against all that is foreign and hostile to the mind, it cannot co-exist with con-fusion and error and the passions that are bred of them, any more than Light can co-exist with darkness. One who has clear Jnan will not be moved by political, social or personal fears and hopes and sympathies. Feeling = mv i.e. m f x t.
PASSION = F. S. or m f h height, intensity. Undisciplined minds (like the Swat militia) only are mediumistic. Childish natures! An object of attraction comes and creates an impulse (which disregards the past and future). A black hypnotizer comes and strikes fear into the heart, creates confusion, divides and conquers; throws a bone of contention among the harmoniously working forces and carries the booty himself; or sends a wolf among the sheep and disperses the aboriginal inhabitants of the mind, or throws a cloud or mist over the land and renders the original occupants incapable of work and then sets to work and robs or commits other deeds of darkness; or administers a little chloroform and than commences his work of mental vivisection. Lawyer’s cross-examination is no more than that. The spy’s work is that.
A clear idea is one which might be compared to a well-lit road, where robbers could not break in. An adequate idea is a luminous idea. Says Prof. Stasbuck, in the enlightened or the converted or free, connections between the lower and higher centres are broken. i.e. some of the wires a and b. are cut off. So, no response to the lower calls can be given. So long as the capital (Urdu word) or C. Ideas (or inertia) was on the plains – lower down, in the region of diversity (Urdu word). The wires were adjusted to the policy of that Government.
People oftentimes overturn (upset) the old Government, revolutionize Samanvay, conquer triumph (Sakshatkar) accomplish the —Ve work and yet fail and fall back. (Yogabhrashth) for the only reason of not being able to establish the new kingdom, administer the new Government, promulgate the new order, carry on the altered policy, or pull out the old wires and roads and create a new system, adapt all relations to the will of the Lord, interpret everything in the new language (of the Spirit). This is Jivanmukti. This is “fully awake” see (Thoreau). Who could call down the king? Who could browbeat the Lord, what she-ass could charm him? No one could hypnotize him. A new aesthetics established in his rule. New Art, new Science!
All inspiring books, Upanishads etc., were simply like Pathi Purna. Unless a man learns to read himself the book of Nature and be inspired by that continuously, he does not realize his Swarajya.
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If each finite mode has precisely the same value as another, is not the possibility of freedom simply in the ratio of one to Infinity?
A: The medium by which Nature exerts its power over man is the influence of the passions. Passions, as the word indicates, imply the passivity or bondage of Man’s true nature. The strength of passion is a spurious strength, an activity that is produced by passivity, which like the power borrowed of wine, the ferocity of the hunting dog, or the strength of the slave, is in reality a sign of weakness, (or like the power of the water-fall). “It is evident” says Spinoza, “that We natural man arc in many ways driven about by external causes and like the waves of the sea driven by contending winds, we are swayed hither and thither.” Consciousness is simply a record of the events, an account of what takes place, a mirror in which the play of forces is reflected, but no force in itself.
As to transition from bondage to freedom, only that being which in some sense creates the forces that act on it can have in it the latent capacity to control them. It is the presence in man of something which is not subject to the bondage of externality that constitutes the fulcrum by which its freedom can be achieved.
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“The effort of the mind by which it endeavours to preserve in its own being is nothing else than understanding and this effort at understanding is the first and sole basis of virtue.” – Spinoza.
B. Passions are in their true nature, individual, and unlike reason (or adequate ideas) product of imagination. Not only do their objects affect different men in an infinite variety of ways, so that what one desires and loves another may hate and shun, but their appropriation by one implies the loss of them to all besides.”
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To let passion rule is suicide.
The activity of reason (divine Jnan) involves pleasure; pain belongs only to the passions. The pain of bondage is the ‘prophecy of freedom.
If man could be perfectly happy under the dominion of passions, his moral conduct would be hopeless. The knowledge of passion (i.e. reason) destroys passion, because passion = confused idea. Reason not only masters passion but receives a fresh accession of power, it not only detects the illusion but Incomes possessed of the truth that underlies it, so that what we sought blindly is…
O God, my bread, my salt and water! (Lecture on Sin.)
“Intuitive Reason” = Jnan. Worldly wisdom = intellectual slavery of passion.
Passion is excited when Reason fails: cf. “filling up with loudness the gap left by logic.” The mind that is the prey of passions, is wasting itself on a vain show, fastening on that as real and permanent which is fugitive and evanescent. “Reason and passion cannot co-exist. Where emotion is contrary to reason it is noxious, where coincides, it is useless.” In the sphere of the passions, that emotion is most vivid and powerful which is referred to a present rather than an absent object j to a greater rather than a lesser of objects; to objects that most frequently recur;” Now if there be one object or idea which is ever present and incapable of being excluded by any other, which all things and thoughts suggest and from which everything else derives its significance and reality —that is Shiv.
This Shiv we were feeling all along, only clouds intervened between the earths and the Sun and the Sun’s attraction was ascribed to the clouds (self-created).
* * * * *
Reason realizes itself by elevating the natural impulses and desires into its own universality.
“As the touch of Art glorifies matter, transmutes stones and pigments into the beauty and splendour of the ideal; or as organic life whilst it tikes up inorganic materials into itself suffuses them with its own power and energy.”
How is escape possible from the slavery of mechanical necessity – (helpless resultant of blind mechanical forces). The natural man is led by blind impulses, the object of desire being phenomenal form. But invariably Duryodhan-like falls flat on the hard floor which was mistaken for soft limpid water (cf. mirage).
The dog tries to snatch the meat in water, loses what he had. We catch the shadow, it eludes the grasp. Pain follows. The fire of affliction changes ns, softens ns (and in the meanwhile surroundings clear up), the same original force is still operating, this time we ascribe it to something more reasonable and fly to the newly imagined centre of force, fail again and so on till at last we come to discover the only true source (the open sesame) of attraction …. Shiv. This is how the original discovery takes place. But the experiences of others laid before us in their exhortations and writings also can aid us in securing the correct point of view (i.e., adequate or perfect idea which some call Reason). Once the sound vision is gained, Botany, History, Zoology, all nature changes its significance. Freedom secured by assimilating the Laws. Harmony with the Law brings freedom from the Laws. All desires are originally the expression of the “effort of the mind by which it endeavours to preserve in its own being.” The worldly desires through constant failure lead at last to the realization of that effort and this is Jnan (adequate idea). Adequate idea is simply an idea of the Reality. All other ideas are negative, imagination, and confusion. In any case, in so far as we catch the real object, does the shadow (the appearance) draw towards us. Otherwise He swayed the stick I came to senses. He flogged me quick, I came to senses.