seeking the path
[For it is not true that in all religions the object is perfection; nor, where it is so, does religion possess any right to dictate to or to dominate over thought. It does not follow that a belief must be admitted to be true, because, given a certain influence, it is practically irresistible. There is a tendency in religion to take the ideal as existing; and this tendency sways our minds and, under certain conditions, may amount to compulsion. But it does not, therefore, and merely for this reason, give us truth, and we may recall other experience which forces us to doubt. A man, for instance, may love a woman whom, when he soberly considers, he cannot think true, and yet, in the intoxication of her presence, may give up his whole mind to the suggestions of blind passion. But in all cases, that alone is really valid for the intellect, which in a calm moment the mere intellect is capable of doubting. It is only that which for thought is compulsory and irresistible—only that which thought must assert in attempting to deny it—which is a valid foundation for metaphysical truth.] noted. ‘But in all cases … truth.’ double noted: Admirable. p. 133/23-31 [‘But how,’ I may be asked, ‘can you justify this superiority of the intellect, this predominance of thought? On what foundation, if on any, does such despotism rest? For there seems no special force in the intellectual axiom if you regard it impartially. Nay, if you consider the question without bias, and if you reflect on the nature of axioms in general, you may be brought to a wholly different conclusion. For all axioms, as a matter of fact, are practical. They all depend upon the will.]: Also good. p. 136/35-137/1 [Hence if we understand by perfection a state of harmony with pleasure, there is no direct way of showing that reality is perfect. For, so far as the intellectual standard at present seems to go, we might have harmony with pain and with partial dissatisfaction.]: This argument is good if pain is taken as mental pain. p. 143/17-31 [If we take up anything considered real, no matter what it is, we find in it two aspects. … There is a ‘what’ and a ‘that’, an existence and a content, and the two are inseparable. That anything should be, and should yet be nothing in particular, or that a quality should not qualify and give
Published on Jun 26, 2013
Part B includes two early essays (Nibbana and Anatta and Sketch for a Proof of Rebirth) as well as notes from a Commonplace Book and Margina...