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Page 1 of 11903 · PDF PAGE 6
…what the Hindus call Maya. If, on the other hand, the matter-universe is infinite, Brahm and God are crowded out, and the possibility of religion is equally excluded. We may now shift our objective. The Hindus cannot account intelligibly, though they try hard, for Maya, the cause of all suffering. Their position is radically weak, but at least we may say for them that they have tried to square their religion with their common sense. The Christians, on the other hand, though they saw whither the Manichean Heresy * must lead, and crushed it, have…
1903 · PDF PAGE 18
16 incompatible, The existence of the universe is a standing proof of this. This is why those who seek to buttress up religion are so anxious to prove that the uaiverse has no real existence or only a temporary and relatively unimportant one; the result is of course the usual self-destructive Advaitist muddle The precepts of morality and religion are thus of use, of vital use to us, in restraining the thore violent forces alike of nature and of man. For unless law and order prevail, we have not the necessary quiet and resources for investigatin…
1903 · PDF PAGE 22
…ple Gem. Namo tassa Bhagavato Arahato Sammasambuddhasa| Let there be hereafter no discussion of the classical problems of philosophy and religion! In the light of this exposition the antitheses of noumenon and pheno- menon, unity and multiplicity, and their kind, are all reconciled, and the only question that remains is that of finding the most satisfactory means of attaining Nirvana —extinction of all that exists, knows, or feels; extinction final and complete, utter and absolute extinction. For by these words only can we indicate Nirvana: @ s…
1903 · PDF PAGE 8
…l argument; the grinning mouths of the Dvaitist guns keep the fort of Ethics, and warn metaphysics to keep off the rather green grass/of religion. That its apologists should have devoted so much time, thought, scholarship, and ingenuity to this question is the best proof of the fatuity of the Advaita position. There is then a flaw somewhere. I boldly take up the glove against all previous wisdom, revert to the most. elementary ideas of cannibal savages, challenge all the Most vital premisses and axiomata that have passed current coin with philo…
1903 · PDF PAGE 7
…st themselves trying to turn the simple and obvious position that: “If the Ego alone exists, where is any place, not only for morals and religion, which we can very well do without, but for the most essential and continuous acts of life? Why should an. infinite Ego fill a non-existent body with imaginary food cooked in thought only over an illusionary fire by a cook who is not there? Why should infinite power use such finite means, and very often fail even then?” * Encyclopedia Britannica. Art. Metaphysics. + The Principles of Mevaphysics, Macm…
1903 · PDF PAGE 17
…ould seek out the right path and pursue it. The question therefore need not trouble us at all. Here, then wesee the use of morals and of religion, and all the rest of the bag of tricks. All these are methods, bad or good, for extricating ourselves from the universe. Closely connected with this question is that of the will of God. People argue that an Infinite intelligence must have been at work on this cosmos. I reply No! ‘There is no intelligence at work worthy of the name. The Laws of Nature may be generalized in one—the Law of Inertia. Every…
1903 · PDF PAGE 4
…and even antagonistic existences. All are equally real: we cannot accept mystics of the type of Caird as being orthodox exponents of the religion of Christ. The Hindus enumerate Brahm, infinite in all dimen- sions and directions—indistinguishable from the Pleroma ‘of the Gnostics—and Maya, illusion. This is in a sense the antithesis of noumenon and phenomenon, noumenon being negated of all predicates until it becomes almost ex- tinguished in the Nichts under the title of the Alles. (of Max Muller on the metaphysical Nirvana in his Dhammapada, I…
1903 · PDF PAGE 19
… day it must sink down with the other forces. But by creating in thought an infinite Impersonal Personality, by defining it as such, all religions except the Buddhist, and as I believe, the Qabalistic, have sought to annihilate their own personality. The Buddhist aims directly at extinction; the Hindu denies and abolishes his own finity by the creation of an absolute, As this cannot be done in reality, the process is illusory, yet itis useful in the early stages—as far at any rate, as the fourth stage of Dhyana, where the Buddha places it, thou…