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p. 502/20-32

p. 504/fn. p. 505/8-11

p. 536/6-8

p. 539/fn.

tent of what comes in Feeling and Sensation, no orderly world would be possible. For order could not be simply super-induced by or from any mere abstract principle or function.]: Quite. But how does the idea of an ‘orderly world’ square with Idealism? [… the earliest intelligence … is scarcely to be recognized; for it lacks, as we saw, the chief marks of intellect. It can not judge, for it has no ideas. It can not distinguish its images from fact … it can not reason … It would not be aware of on ideal activity, but would blindly accept the transformation of an object. … As perceived by the downing reason, the object itself is unable to change; … such a process is too hard for nascent intelligence.]: All this is highly questionable. [… I do not feel at liberty to assume that psychical life does not precede the development of nerves.]: Quite right—you are not. [The so-called ‘muscular sense’ appears to be as doubtful an article in physiology as it is in psychology, and in these pages we are compelled to avoid it wholly.]: Sartre agrees. [We should ask in vain for any harmonious finding as to the bodily process which conditions my feeling of energy put forth.]: This question presupposes that it is caused by the body. [Hence we see that a cause demands previous change. It can not exist without producing its effect, so that, if the effect is to have a beginning, the cause must have a beginning also. To produce the effect it becomes the cause; and that becoming is a change in time, which naturally calls for another cause by which to account for it. Hence first cause is pure nonsense. Again the effect is the change which issues from the union of the conditions. It is a passing event, and it is only by a licence that we allow ourselves to treat it as a permanent product. Being a phenomenon in time it can not persist. Once more the effect must follow the constitution of the cause; it can not begin until after the moment when the synthesis is complete. It is impossible it should ever co-exist with its cause, and the belief that it does so arises from con-


Early Writings (Seeking the Path - Ñāṇavīra Thera)  

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...