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Updated: May 5, 2025
In practice, however, it is difficult to make any precise distinction between a word such as "walking" and a general name such as "man." One instance of walking cannot be concentrated into an instant: it is a process in time, in which there is a causal connection between the earlier and later parts, as between the earlier and later parts of Jones.
The feelings with which an operation is performed or drugs given do not determine success, but when we build up a mental life, the feelings are a decisive factor. To be sure, we must not forget that we have to deal here with a causal and not with a purposive point of view. Our sympathy is therefore not in question in its moral value but only as a cause of a desired effect.
For if it were not possible to resolve the apparent contradiction, and to show its members capable of reconciliation, it would be all over either with the possibility of experiential knowledge or with the basis of ethics and religion. Without unbroken causal connection, no nature; without freedom, no morality; and without a Deity, no religion. Man is a citizen of two worlds.
Between the physical and the mental he assumes that there are causal relations; i.e. physical changes must be referred to mental causes sometimes, and mental changes to physical. This means that he finds a place for mental facts by inserting them as links in the one chain of causes and effects with physical facts.
Religious psychotherapeutics in all its forms seeks to demonstrate to us the triumph of the soul over the body, while in reality it deals only with the mental mechanism which as such belongs to the chain of causal events in the same natural way as the organism.
We have, therefore, the right to hold fast the monistic and mechanical view, whether men choose to brand the system as Materialism or not. In this sense, all natural science, with the law of causation at its head, is thoroughly materialistic." The monistic theory he calls "mechanical or causal," as distinguished from the dualistic theory, which he calls "teleological or vitalistic."
Ushasta thereupon, being not fully enlightened, since causality with regard to breathing may in a sense be attributed to the individual soul also, again asks a question, in reply to which Yajnavalkya clearly indicates Brahman, 'Thou mayest not see the seer of sight, &c., i.e. thou must not think that my previous speech has named as the causal agent of breathing the individual soul, which is the causal agent with regard to those activities which depend on the sense-organs, viz. seeing, hearing, thinking, and knowing; for in the state of deep sleep, swoon, and so on, the soul possesses no such power.
For the view of the world which the antagonists of teleology construct out of this "mechanical" and "causal" view, they, as we have repeatedly seen, have invented the name "monism."
If we must speak, therefore, of causal relations between mind and body, we should say that matter is the pervasive cause of mind's distribution, and mind the pervasive cause of matter's discovery and value.
The divine Self puts forth, for the manifestation of its powers, a new and finer vesture, the body of the spiritual man. Vestures of consciousness are built up in conformity with the Boston of the feeling of selfhood. The Self, says a great Teacher, in turn attaches itself to three vestures: first, to the physical body, then to the finer body, and thirdly to the causal body.
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