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Updated: May 22, 2025
In order to facilitate the understanding of the truth that everything apart from Brahman is false, we have so far reasoned on the assumption of things such as clay, gold, &c., being real, and have thereby proved the non-reality of all effects.
But our adversary objects the instance is not truly analogous. But what, we ask, establishes the non-reality of jars and pieces of cloth? The point to decide is of what nature such difference is. Does it not mean that the judgment 'This is a jar' implies the negation of pieces of cloth and other things? Hence everything that is additional to pure Being is non-real.
Though these visionary fears and imaginary objects had presented themselves to me every night for months, yet I never could convince myself of their non-existence; and every fresh appearance caused suffering of as intense and as deadly horror as on the first night! So great was the confusion of the real with the unreal that I nearly became a convert to Bishop Berkeley's non-reality doctrines.
If he should be overtaken by illness, it is because his spirit is ill, and his faith not sufficiently pure. From this results a very simple method of healing. The "healer" merely seeks to re-establish the faith of the sufferer, and to convince him of the non-reality of his illness. No medicine is given, the treatment consisting of thoughts and suggestions from Science and Health.
The body gets there by moving, of course; but the conceived positions, however numerously multiplied, contain no element of movement, so Zeno, using nothing but them in his discussion, has no alternative but to say that our intellect repudiates motion as a non-reality. Intellectualism here does what I said it does it makes experience less instead of more intelligible.
The three schools mentioned agree in holding that the things admitted by them have a momentary existence only, and do not allow that, in addition to the things mentioned, viz. elements and elemental things, mind and mental things, there are certain further independent entities such as ether, Self, and so on. Others finally assert a universal void, i.e. the non-reality of everything.
In this sense, negation has a pedagogical and social character. Now, once negation is formulated, it presents an aspect symmetrical with that of affirmation; if affirmation affirms an objective reality, it seems that negation must affirm a non-reality equally objective, and, so to say, equally real.
Nor must you object to our theory on the ground that the corroborative instance of the silver erroneously imagined in the shell is inappropriate because the non- reality of such effected things as jars is by no means well proved while the non-reality of the shell-silver is so proved; for as a matter of fact it is determined by reasoning that it is the causal substance of jars, viz. clay, only that is real while the reality of everything apart from clay is disproved by reasoning.
And in this connection I should recall the fact that the difference of religions is not a proof that the human race has fallen into error in affirming a supreme Me outside of itself, any more than the diversity of languages is a proof of the non-reality of reason. The hypothesis of God, far from being weakened, is strengthened and established by the very divergence and opposition of faiths.
Those on the other hand who establish the non-difference of cause and effect, on the basis of the theory of the effect's non-reality, are unable to prove what they wish to prove; for the True and the False cannot possibly be one. If these two were one, it would follow either that Brahman is false or that the world is real.
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