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Updated: May 11, 2025
Obviously, if the Mind were merely the passive recipient of a stream of impressions, no sort of rational Discourse, no scientific or cognitive effort could ever have been stimulated into activity, and the very ideas of causality and relation, indeed all that we associate with the exercise of the understanding, could never have been called into being.
Thus, we must think of space, time, causality, and of all other relations which obtain between the elements of our experience, as due to the nature of the mind. It perceives the world of phenomena that it does, because it constructs that world. Its knowledge of things is stable and dependable because it cannot know any phenomenon which does not conform to its laws.
A belief in the reciprocal causality of phenomena is necessary, if we are required to look for and to present the natural conditions of natural events, that is to say, their causes.
In the intellectual region our more thorough analysis gives us for the higher understanding, not merely Comparative Sagacity and Causality, but Foresight, Sagacity, Judgment, Wit, Reason, Ingenuity and Scheming or planning. At present I merely state the facts that such organs are demonstrated by experiments.
But it is no stumbling-block in the way, even assuming the idea to be a pure fiction, to admit that there are some natural causes in the possession of a faculty which is not empirical, but intelligible, inasmuch as it is not determined to action by empirical conditions, but purely and solely upon grounds brought forward by the understanding this action being still, when the cause is phenomenized, in perfect accordance with the laws of empirical causality.
The Scottish skeptic had said that the necessary bond between cause and effect can neither be perceived nor logically demonstrated; that, therefore, the relation of causality is an idea which we with what right? add to perceived succession in time. Then we may hope to kindle a torch at the spark which Hume struck out.
Secularism admits the existence of a self-existent and eternal Being, and thereby recognizes the fundamental law of Causality on which the Theistic proof depends, while it forces upon us the question whether these attributes should be ascribed to Nature or to God. "I am driven," says Mr.
The general conclusion therefore is that the Kaushitaki-text under discussion proposes as the object of knowledge something that is different from the individual soul, viz. the highest Brahman which is the cause of the whole world, and that hence the Vedanta-texts nowhere intimate that general causality belongs either to the individual soul or to the Pradhana under the soul's guidance.
Indeed, what fundamentally distinguishes Volition from Desire is its relation to the energetic system. The doctrine of Energy therefore puts in a new and clearer light the whole theory of Causation. It is common for philosophers to talk of invariable sequence as the criterion of Causality. But, in fact, that is quite fallacious. No one ever regards a phenomenon as the cause of another phenomenon.
It is even associated with an invincible belief in necessary, self-existent, and eternal Being, a belief which springs from the principle of causality, or that law of thought whereby, from the fact that something exists now, we instinctively conclude that something must have existed from all eternity.
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