Thus far, we have analyzed what is represented in the "Noema" and searched the "Noesis" for its grounds in two different domains. In this chapter, returning to the "Noema," we are to examine the world of becoming, which reflects the "MAYA" substantially, with the help of the knowledge on the "Noesis" obtained in the previous chapters.
As noted before, however, the world of becoming itself has its own basis on sensation, appearing as the physical phenomenon, the shadow on the limited side. Moreover, considering the limited scope of our experience, the world conceived here cannot be perfect. That is, we can only make a possible story about it.
By the way, although this universe we all souls are cast into exists as a single entity supported by the vital breath of the ever unifying subject, the single Supreme Being, yet once it is represented in our representation through the subjective forms in intuition, it appears in it taking a form of objects which come into existence in three demensions, and develop, then pass away.
Thus, we come to consider that the whole universe is composed of innumerable parts. Under such understanding, we try to approach the whole universe by wandering unlimited time and space applying our subjective forms. It is a matter of course, however, that we can never reach it because of the nature of the forms themselves.
Considering that the whole universe is supported by the "MAYA," the vital breath of the Supreme Being, we have to experience all the operations of it inside our each own abyss in order to grasp it. And there is no other way than this for knowing the universe, the "MAYA" itself, exactly.
In this chapter, taking it into consideration, we are to make a possible story about this becoming world.
α. Oneness of the Universe
Well, first of all, let us examine why the universe we are going to treat here has to be supposed not plural but singular as a whole.
The subject which breathes out and unifies this universe is in the singularity. Thus, this universe also ought to be in the oneness as a whole.
In our reflection, however, plural whole universes can be supposed separately according to plural different subjects. Even if it is true, since the universes exist having nothing to do with one another, we can never know other universes besides this one.
Considering that we all souls in this universe have to come into existence and develop and pass away again and again by the "MAYA," the magical power of that single subject, as long as we are controled and chained to this universe by the power, we can never transcend this universe.
It is because transcending this universe with the power of it working is inconsistent. Those souls staying in this universe and embodying the power cannot transcend this universe into where the power does not exercise its influence on themselves.
Even if something apart from the deep of soul may transcend this universe by chance, the question how it gets into another universe will be never answered. Because, once it transcends this universe, it cannot but go out in that vacuity losing its basis, the soul itself, or, in case it comes to stay in the becoming world again, the universe is never different from the previous one. Because it is breathed out by the single subject again back into the same universe which it was chained to.
For the reason above, even if there exist plural universes, we have to admit that we can neither embody nor mirror nor analyze them. We remain chained to this universe by it. Thus, the one we can treat here ought to be this whole universe breathed out and controled by it.
β. Appearance and Disappearance of Matter
Next, let us examine into the most basic thing with which this universe is filled, that is to say, matter.
To begin with, we need to distinguish the grounds of what we call matter. That is, they are separated into two grounds, the forms in intuition for representation and the operations of the "MAYA" which fills the forms with sensation. In this case, we can define the former as the formal ground and the latter as the substantial one.
By the way, since matter comes to appear in three dimensions through the form of space, we have to admit that it has its own basis especially on both touch and sight.
Well, if we describe the matter from the formal side, we can say as follows ; "An object taking motion or rest in space." Thus, the description of the formal "matter" is a priori. Therefore, it has been said to be "indestructible" or "real substance beyond appearance and disappearance" since ancient time.
For all that, we cannot take the matter, which also ought to be determined by the substantial side, as beyond the level of appearance. Because the description above is nothing but the product from the only formal side.
Only when the substantial side, that is, the operations of the "MAYA," fills the formal side with sensation, the "matter" comes into "existence" in this universe with substantial content. That is, by the formal side alone, we cannot find out where the "existing" matter moves with what kind of sensational quality and shape changing. We have to find the substantial ground of the content in the "MAYA" which determines it.
In the same way, we need to take the causal relation, which is assumed through reflective functions, to be also determined substantially by the same power.
Therefore, the "law of nature" grasped here can be described as follows; the substantial necessity, that is, the operations of the "MAYA," fills the formal necessity, that is, motion and rest in space, with concrete content.
For the very reason above, it does not assure us of its invariability because of its reliable formal necessity prior to all experiences. It will sometimes happen that the substantial necessity forces the "law of nature" to change.
By the way, supposing the case that the "MAYA" itself comes into nothing, the matter, a physical phenomenon of it, have to disappear and this whole universe as well is compelled to become nothing. But, even if things does not become so serious, as long as the nature of the operations of it remains incapable of filling the "matter" with sensation, we cannot but represent vacant space stretching all over this universe. And we will not be able to find the matter which comes into "existence" only when the substantial side succeeds in filling the subjective forms with our sensation.
In that case, however, as long as the operations keep working, we must admit that, although this whole universe may not be represented as the physical phenomenon, yet it also continues to exist. Thus, as long as the "MAYA" keeps exercising its operations, it is clear that matter never appears from or disappears into absolute nothing.
As noted above, there must be some areas in this universe where the vacant space is filled with some power which cannot make us perceive matter. And it will be natural that, even in such vacant space, matter comes to appear, and then disappear according to the changing operations of it.
Thus, seeing that whether the formal "matter" becomes represented as a physical phenomenon or not depends entirely upon what kind of operation the "MAYA" exercises, the decrease and increase in the total quantity of the matter belonging to this "existing" whole universe is also determined by the same operations of it.
γ. Limit in Space
Now, let us examine into the spatial limit of this universe which is supported by the "MAYA."
1. Microcosm
First of all, we have to study whether or not the matter "existing" as a physical phenomenon in this universe can continue to be divided into smaller parts unlimitedly.
As concerns this question, we can represent dividing the matter unlimitedly in our reflection by applying the form of space again and again. It is, however, a mere product of the formal ground.
The question is whether or not the "MAYA" itself allows us to perceive it substantially. It is because the size of the "existing" matter also determined by the "MAYA," and without the substantial ground, we are not given even the matter itself, to say nothing of the concrete content of it.
Therefore, we should not consider that the real matter can be actually divided unlimitedly because of the unlimited possible divisions we tend to represent through the formal side alone.
Since the size is determined by the "MAYA," it is natural that the minimum size of the matter should be determined by the same power. And, once the matter is recognized as the smallest substance by every means possible, we can assume it to keep the same size and not to take further divisions into other smaller substances as long as it is in the same operations.
But, taking it into consideration that the "MAYA" itself, which can be compared to the sea of life with innumerable waves and whirlpools, is never static but dynamic with its operations ever changing, we may find that it appears to go on dividing into smaller substances unlimitedly according to the ever changing operations. For all that, the fact cannot assure us of the assumption, the actual unlimited divisions.
Seeing that the real matter is the "existence" appearing in our representation, we have to be aware of the limit in perceiving it. That is, the real matter comes to appear only within the limit. And, once the operations change into such nature as causes us not to perceive it, then we cannot but represent vacant space there.
Thus, when the matter comes to appear in our representation according to the changing operations which keep working in the vacant space, the initial minute substances come into "existence" for the first time in this microcosm, though we cannot make clear whether they are the smallest or not. And then, even though we try to watch those substances divide into other smaller ones, they will come to disappear like bubbles into the vacant space.
2. Macrocosm
Next, we are to examine whether or not real matter goes on filling the infinite space of this universe, that is, whether the space of this universe is infinite or finite.
It is certain that we can represent the infinite space in our reflection by applying the form of space unlimitedly. But, it is nothing but a product of the formal side alone neglecting the substantial one. Therefore, we have to investigate the "MAYA" itself in order to solve the question. That is, framing a hypothesis on the sphere of its substantial influence becomes the center of this question.
In this way, guessing how far it comes to fill our formal frame of space with its own operations will become the most appropriate way to grasp the spatial limit of this cosmic expanse. It is because we all souls in this universe are caused to come into existence, develop, and pass away under the magical power of the "MAYA," and souls can never exist in this universe unless they are supported by it.
In that case, as mentioned above, what we have to pay attention to is that, even if we cannot perceive the real matter, the vacant space represented there should be a part of space that constitutes the cosmic expanse as long as it is filled with some power.
Therefore, the vital possible sphere of the "MAYA" itself should be the standard for the judgment.
Well, judging from its possible sphere, we will not be able to affirm that it is infinite. I think there is some kind of limit in this cosmic expanse, which is characterized by such nature as causes all souls not to transcend this universe.
That is, even if we can move all over this whole universe from end to end trying to jump out of this universe into the perfect vacuity, it will turn out after all that we are to be pushed unconsciously back to the place controled by the same operations as we were chained to before. It is because we all souls cannot exist apart from the same operations of it.
δ. Limit in Time
Now, let us examine into the other limit of this universe from the viewpoint of "time." That is, we are to treat the question whether or not this universe as the becoming world continues to exist perpetually without its begining and ending.
Well, we have to look at the representation of "unlimited time," and investigate its ground first.
As we studied before, it is not until the subject represents more than two separable different inceptions successively that it for the first time becomes conscious of "time." Then, it recollects what was represented and imagines what will be represented according to their sequential appearances.
In this way, it comes to be able to follow the stream of time toward both past and future unlimitedly by applying in reflection the form of unification again and again. Thus, we come to represent the universe which exists perpetually. And at the same time, the chain of causality assumed in our reflection will be also prolonged unlimitedly.
In this case, the "time" which this whole universe is supposed to have may be compared to a straight and unlimitedly stretched line penetrating past and future.
But, taking it into consideration that the "MAYA" keeps our intellectual functions working and unifies this whole universe with all souls being animated by itself through the form of unification, those "existences" which are to be unified and represented in our representation have to be always appearing on its unifying point, and all the souls which are to be cast into this universe also have to be being breathed new life at all times on its unifying point, that is, "now."
They are destined to keep both living and dying instant by instant. Even if we are deprived of the world as representation, as long as the "MAYA" keeps working, this whole universe is always being breathed "now."
By the way, if the "MAYA" ceases working, the stream of time as well must be interrupted during that time, though we can represent the permanent stream of it in reflection.
Therefore, whether or not the "MAYA" itself keeps working and supporting this universe becomes the center of the question here. That is, in other words, in order to solve the question, we have to examine whether or not the Supreme Subject staying in that perfect vacuity keeps breathing and supporting this whole universe through the "MAYA."
As long as this universe is supported by the wind of life, it will be proved that it exists perpetually with its state ever changing. But, once it happens to lose the support even for an instant, the "unlimitedly stretched stream of time" cannot but be interrupted, and this whole universe comes into "absolute nothing" during that time.
It is almost certain that we cannot answer which of the two is correct because of the nature of the question. But, as for myself, I would like to choose the latter. As is assumed through my own internal experience.
I believe that this whole universe is making its way toward the catastrophe. I hope that all the souls which are chained to the "MAYA" will be set free in that catastrophe, and, at the same time, the Supreme Subject itself can also recover its own Real Self which has been neglected because of the "MAYA."
In due course, a new flame being lit up in that perfect vacuity, the renewed universe of it will come to be breathed out in the light of wholly new life, with a satisfied feeling of eternal joy.
What's breathed as wind
It's the dream of that Single Being
What myself, the wind itself, represent
It's a dream of the dream
Death is the time to awakening
My dream disappears with all my representations
His dream goes out with all the souls
What's left is "absolute nothing"
Smile of "Maitreya"
Eternal joy of satisfaction
We have made a possible story about this whole universe from the substantial viewpoint thus far.
Now, let us look at how souls develop in this becoming world, where souls are thrown into with their each own definite time and space, being made to develop into what they each ought to be according to their each own "Idea."
In order to know the state a soul happens to have substantially, without being content with the intuitive shadow projected by its intellectual light, we should search our each own internal abyss for the same experience as it has, which is to be represented as emotion.
In this way, we need to examine how and with what sort of state souls develop in this becoming world by turnig back into each own internal abyss.
α. Cycle of Development
To begin with, let us investigate with what sort of state souls come to fill the form of unification as they grow.
That is, in case the state of a soul is strained by its strong interest and full of vigor in its internal experience without paying its attention to others diffusely, the "subjective time" it is conscious of will seem to pass by faster than actual time. Thus, it will happen once in a while that what seemed an eternity turns out to be a moment.
On the contrary, in case the state is loose with its attention paid to others randomly without specific interest, the "subject time" will seem to pass by slower than the actual time.
Such internal phenomena are not mere illusions, but derive from the actual difference in the state of its internal abyss.
As is the same with physical phenomena in this becoming world.
That is, the soul thrown into this becoming world and controlled by the "MAYA" never grows without changing its physical phenomenon. Thus, in its life, it comes to show various physical states of itself such as "tension," "explosion," and "relaxation." In this way, each soul continues to fill the form of unification with varied contents showing ever changing its own physical state.
By the way, what we call "objective time" is nothing but a standard which derives from a certain cycle seen in the development of a soul. That is, observing its physical phenomenon under a certain condition and extracting a periodical cycle from its development, we come to make it the standard for measuring the durations of other phenomena.
As we studied above, however, no one can develop without changing its state, and moreover, as long as the "MAYA" itself keeps exercising dynamic operations and making all the universe revolve on its unifying point, that is, "ever lasting now," even though we try to maintain the same condition in order to guarantee the permanent periodical cycle of a soul, it may happen that even the cycle of the same soul becomes different because of the changing substantial operations.
Therefore, we can say that what is called "absolute standard," which is supposed to have permanent cycle of its development under any condition and fill the form of unification with the same quality of its state, will be never given to us in this becoming world.
Thus, seeing that this "objective time," working as a relative standard, may come to become different standards according to different conditions, it will be probable that even the "objective time" shows different durations concerning a certain phenomenon.
On the contrary, in case the object taken as the same phenomenon comes to be given different cycles under different conditions, then, even though the standard remains same under a certain condition, it cannot but show different durations concerning the supposed same phenomenon.
For the very reason above, since the same soul can be given a different duration of its cycle under a different condition, it will not be a mere imaginary story that one day's duration in a certain realm proved to be that of eight hundreds years or that of sixteen hundreds years or so in the law of human world.
In this way, all the souls in this becoming world cannot develop with their each own permanent cycle and same quality. They continue to repeat various states such as "gathering," "tension," "explosion," "dispersion," and so on according to the "MAYA" which controls this becoming world.
Thus, we have to admit that we cannot find out how they complete each own life having what sort of state in what duration of each own cycle, which that Single Being only knows.
β. Personal View About "Freedom of Will"
Now, I will express my personal view about "Freedom of Will" in connection with the Single Being here.
We need to investigate what the sense of "freedom" is based on first.
In order to reach the sense, intellectual functions for representation being a precondition, the subject needs to develop its reflective functions high enough to think of changing the course of its development.
At this level, the sense of "possibility" coming out, the subject comes to be able to assume that it might or may obtain different kinds of effect by manipulating the supposed cause in either past or future.
But, those phenomena appearing in both past and future are never made to come out accidentally, but to come into being in this becoming world under the metaphysical necessity of the magical power. Therefore, the sense of "possibility" shows nothing but our fatal ignorance, that is, our inability to reach total and perfect understanding.
As is the same case with the sense of "freedom."
Because, it is based on the assumption that we can select and work freely on what we come to know or conceive, which is to be given to us in the process of our development.
With all the assumption, however, we have to admit that we should look in the internal abyss, the intelligible world, for the substantial ground of what is represented and what it means to us.
As noted above, although we can assume our each own freedom to choose a certain course of life from a wide range of selection, we need to realize the fact that as those represented and their meanings are by no means free, so the development of soul itself, being controlled under the magical power, cannot be considered free either.
That is, all the things in this universe including the world of representation are chained substantially to its metaphysical necessity. ※
By the way, if we all souls are chained to the intelligible world and made to play each own role under its control, then, the question "what is the real meaning of life" itself may become an awful matter.
But, this reflection neglects the vital power streaming in each internal abyss, which makes the world of emotion abundant and our thinking fruitful, and presses voluntary actions.
In fact, those living in the whirlpool of life cannot think of the necessity. In those given in it, we can find out the key to solve the real meaning of each own life.
※ The present state of this becoming world is not determined by the causality, the cause and effect relation among physical phenomena, but by the metaphysical necessity the Single Being happens to have. Thus, without the will of it, those phenomena occurred in a certain time cannot determine the following ones substantially.
The Supreme Being itself might be capricious and free by its nature, staying as the substance which holds the possibility to develop this universe in different ways. And, only by working on the intelligible world existing in our each own internal abyss, we can for the first time obtain the true freedom and change each own course of life toward what each ought to be from the very view point of the Single Being.
γ. Ideas of Souls
In this section, we are to examine how Idea, the form for developing soul, comes to work in this becoming world.
Once thrown into this becoming world, it begins to form the whirlpool of soul and leads the soul to develop into what it ought to be, the course of its development being characterized by so many struggles because of the contradictions this world never fails to have.
As for the "MAYA" itself, it cannot be reduced to the form, working as the magical power which makes this universe develop according to Ideas of souls cast into this world by the will of the Single Being.
In that case, even the supposed same Idea would come to lead different courses of life according to the ever changing conditions, the nature of this becoming world. That is, supposing that the same Idea is cast into this world again and again, the course of its life cannot but become different every time it develops.
Thus, once thrown into this becoming world, each cannot fail to lead a different course of its development, its own course that any other souls cannot lead from the phenomenal view point.
On the other hand, taking it into consideration that each soul has its own basis on the operations of the "MAYA" itself and shares them with others, we have to say that each can embody and experience common contents substantially.
δ. Desires of Soul
Well, let us examine what kinds of desire each soul comes to have according to the systematical order of Ideas we studied before, because the kinds of desire are determined by the Idea of a soul which is thrown into this becoming world.
Therefore in this section, we have to classify the desires of souls into several genres according to the hierarchical structure of Ideas framed by the gradational development of intellectual functions.
By the way, as for the characteristic side of them, since it only characterizes those desires, we will not have to make further investigation here.
1. In the world of inorganic matter
The first desire, the material desire, emerges and becomes the basis of this hierarchical structure by supporting the higher desires. Under this material desire, the souls belonging to this world try to make themselves emerge as tangible matter, and then, they struggle to preserve themselves and grow by taking in others.
2. In the plant world
The survival desire emerges, under which the souls belonging to this world try to support and develop their own organic bodies by taking indispensable things such as water, nourishment, and so on.
3. In the animal world
The sexual desire to preserve their own species comes out forcefully in addition to the survival one.
4. In the human world
The intellectual desire to satisfy one's own heightened intellectual faculty comes out in addition to the other desires. And the domains it works can be classified into two, that of intuition and that of reflection.
In the former, we can find five separable kinds, that is, touch, smell, taste, hearing, and sight. In such genres as cooking, music, painting, and so on, we try to satisfy our own intellect.
In the latter, we can think of poem, philosophy, and so on, which can be expressed through words.
Lastly, those souls standing at the top of this human world come to have the desire to destroy each own self and obtain freedom from all the subordination. We may call it the desire for Supreme Being by its nature.
For the reason above, we can find the desires of souls weaved into the hierarchical structure from the material desire at the bottom to that for Supreme Being at the top.
Expressing it as internal phenomenon, we can draw as follows; from a stifling condition in the dark abyss, the first and vague flames begin to burn in it. In due course, the world as representation is lit up by the intellect. When the light develops so strong as to overflow its representation, and if all the desires are destroyed at the climax, then, the extremely heightened light, shining on the perfect vacuity for an instant, goes out into the dark abyss again leaving its afterimage.
We have examined the kinds of desire in the hierarchical structure thus far. Now, let us try to classify here the following desires of human being that is supposed to be standing at the top of it.
First of all, "the desire for money" can be classified into two categories, that is, the material desire and the survival one, under which man seeks after money.
"The desire for power" is nothing but the material desire.
As for "the desire for fame," it can be classified into the material desire which is directed to the estimation of others.
Therefore, those desires mentioned above have the same basis and will be exchanged for one another. But, seeing that "the desire for fame" from its nature does not direct its attention over tangible matter, it can be defined as mere vanity.
Realizing the current state of our human world, we need to examine why the material desire comes out so forcefully in human beings, although, for those souls standing at subordinate positions such as plants and animals, the material desire and the survival one cease to be dominant once they are satisfied.
In a word, it is because the objects of desire can become unlimited through the reflective functions with which only human beings are to be equiped. That is, although the material desire must be satisfied as long as they exist and the survival desire is to cease prevailing once satisfied for the time being, yet they come to seek after pleasure and comfortable life in the intuitive world and scramble greedily for the objects of desire represented in the reflective world such as tangible matter, power, money, fame, and so on.
Thus, without being satisfied with mere needs for the time being, man becomes so greedy as to long for money as much as possible, which can be saved and exchanged for others, and the objects of desire which will be represented unlimitedly in time and space through its reflective functions.
In this case, the objects of desire will include not only those as direct ends such as power, money, fame, and so on, but also all means necessary for them. That is, defined as useful means which enable us to obtain ends, they will come out with full of variety.
Thus, the range of the objects defined as useful means will cover any function of all souls not only inorganic matter, plant, and animal but also human being. They come to be defined as useful and exploited in order to satisfy this insatiable desire.
As for real tools, although they come to appear under the survival desire at the beginning of the human world and improved by the will to attain ends more easily, yet once the material desire prevails, they are to be developed toward such direction as threatens to destroy the basis of the human race itself.
This poor soul, who chains all others to the definition of utility under its insatiable desire without keeping contact with them as they are. And as is the same with this poor society. As long as we stay in the net of its definition, we are led to confine our each own vital life in a small cage of hypocrisy. "Business relations" is nothing but selling out our most important things to this unidentified devil.
As for the sexual desire in this human world, it is often the case that man or woman tries to control the other sex or secure each own comfortable life not nuder the sexual desire itself but under the material desire or the survival one.
Lastly, although the desire for Supreme Being can be found in every soul cast into this becoming world, yet it becomes very strong especially in the human world. And, for those standing at the top of this world, it becomes as high as the principle of their actions.
The desire is to be embodied in festivals of human communities, where people are freed from the chain of daily life, entering the whirlpools of the whole universe together with others and emancipating their own vital life from the slavish situation. After regaining themselves in them, they continue to restart a new life again and again.
By the way, let us examine how "festival" comes out by tracing it back to its origin. The key words which play the most important role here are "forbiddance" and "breach."
It is probably about life and death that the "breach" comes out for the first time as a kind of rule in human communities. It is because, the world before birth and after death being considered to be separated from this world and taken as intangible object of fear, members of them have to guard their life and things in this world from the other.
From then onward, various rules which they have to obey in this world are to be made one after another. But, seeing that we are to come from and leave for the other world, it cannot be separated totally from this world. Thus, people come to secure in some way the chance to contact with the other in this world. That is, the system of "festival" is to be introduced in human communities. And in that chance, all the rules made to control their daily life are violated with the divine whirlpool of chaos being produced.
By the way, the periodical movement is programmed beforehand in the operations of the "MAYA," which is to free the souls weakened by the chain of daily life from its custody and inspire new vital life into them.
But, when it becomes unable to attain the metaphysical intention and degrades into religious formality because of the strong material desire, then its intention comes to lead individuals to promote each own "festival."
In that case, the movement seen there becomes different from the periodical one in a circle noted above. That is, trying to grasp each own self, one becomes so radical as to climb on the surface of cone in a spiral and hope at the summit to jump into the perfect vacuity, where one may stay as the Single Subject, that is, Supreme Being, freed from all the control of the "MAYA" itself.
ε. Health, Beauty, and Virtue of Soul
We have examined the desires of souls thus far in the preceding section. Now, let us examine here the soul itself which has those desires.
To begin with, if the soul which is supposed to have several desires represses and sacrifices the other desires for some partial one, we may well say that it is in unhealthy condition. On the contrary, if the soul has the well-balanced desires without repressing any of them, then, we may well call it healthy and beautiful.
Therefore, as for human being, we will find it ugly as long as it is a slave to the material desire or the sexual one alone. And as is the same with repressing forcibly by means of reason the survival one or the sexual one which springs up naturally.
It sometimes happens that reason has to yield its control to the natural desires. It is on such occasions that whether our souls are really healthy and beautiful or not will be proved. And the very state of desire the soul of such health and beauty happens to have with its whole heart and soul can be called "its own virtue," by going through which again and again, we can for the first time purify our each own soul step by step.
ζ. Process of Development
Let us have a look at the process of the development of soul, especially that in human world here.
First of all, the survival desire comes out forcibly for several years after its birth. That is, it claims to survive, now that it was born in this world. And, during this time, the intellect necessary for its own survival is to be trained.
In its childhood, the intellectual desire comes to prevail over the survival one because the intellect develops rapidly, which enables it to amuse itself by entering by some chance into its own imaginary world. Moreover, as for those children who have higher intellect, they can feel the true nature of this world, representing a sense of vanity.
During this time, the concept of anxiety begins to take root in its mind causing it to feel romantic concern about what is to arise in the future.
In its youth, being sufficiently equipped with the intellect necessary for its own survival, it comes to develop various concrete desires strongly, which causes so many contradictions in its mind.
During this time, the sexual desire will begin to become strong .
The anxiety in childhood that takes on a pathetic note comes to disappear because the concern felt in its childhood begins to take concrete shape on account of its direct experience. And in case the intellect remains fairly high, it may feel strong anxiety about what will be brought about in no distant future.
When it is grown up, its desires become at the height of their power, causing various collisions among them, which brings more contradictions and anguish in its mind.
On the contrary, it can hardly feel the anxiety with a sense of vanity because all its intellect can do is only serving lower desires.
Among its desires, the material one may become dominant by means of reflective faculty, leaving the intellectual desire less impressive.
By the way, when the soul itself is chained and confined to the insatiable desire, metaphysical operations may be carried out, allowing it to emancipate itself from the desire and regain its own real self. That is, they lead either individual or society to resign the desire itself.
Lastly, when it becomes old and infirm with age, all its physiological desires cannot but decline. As for the material one, however, it never decline because more and more objects of the desire come to be represented through its reflective functions. And it sometimes happens that the slavish desire replaces all the other ones.
η. Social Relationship Among Souls and Its Present Condition
As the last part of this chapter, we are to look at the development of souls from the angle of social relationship here.
As long as a soul is cast into this becoming world together with others, it cannot but have mutual relationship with others. In this case, although the relationship in both the worlds of inorganic matter and plant is to be determined directly by the "MAYA," yet that in those of animal and human being comes to be influenced by the representation projected through the functions of their respective intellect, which is also controlled by the magical power, though.
Therefore, seeing that actions and thought of intellectual being is influenced by the existences in its representation, we need to examine the present condition of the influence according to the levels of its intellect.
That is, as for the scope of the existences, animal has those only in intuitive world, while man can have those not only in intuitive world but also in reflective one, where words play an important role.
Thus, each of intellectual souls develops together with others with the help of its experience and words, as means the learning of its social system and rules.
For example, in case the existences appeal only to the intuitive world, parent will try to show its children how to hunt for food and make them practice and learn it. Or, trying to show them the social system and rules by its own actions, parent will give physical punishment to them when they break it. And in case they can use words, such things as to be learned will be explained by means of words, through which the real intention of the parent is to be made clearer.
In this way, social relationship itself offers its members various chances for them to learn its own rules. In this human world, however, we cannot but pay attention to the ill influence of the human society which is warped by the material desire.
That is, although our human society originally ought to lead its members to grow into the healthy and beautiful souls, yet the fact is, it sometimes functions as the field which warps and represses natural development of souls.
If our society is activated by only money, power, fame, and so on, then, it is nothing but a slave to the material desire. Thus, the educational field given in such a society cannot but become influenced by the slavish condition.
Whatever ideal thought about education it may advocate, the direct experience gained in our daily life must be much more influential than it for most people.
In such a society, it will happen that the other desires except the material one come to be neglected.
That is, as for the survival desire under which souls seek after food, water, and so on, it sometimes happens that the social system allows its members to use without hesitation the material harmful to souls and make money without sympathizing with the natural desire of souls to have safe and healthy food which is suitable for their sound development. And, what is more surprising, the very natural desire itself comes to be made use of by the persons who define it as a useful means to make money.
As for the sexual desire next, without embodying their own virtue under it, sexual objects incline to be warped into those of calculative dealings under the material desire, which we can find in the following cases; that is, when persons try to control them as if they were mere material objects of their domination, or when they seek after their more comfortable life than necessary for satisfying their survival desire.
As for the intellectual desire, since the intellect of persons in such a society has to serve the material desire, it becomes very rare to see the intellectual desire satisfied and the faculty of their intellect developed sufficiently. On the contrary, the development of it is considered to be rather harmful to the society.
Though the faculty is improved, the fact usually signifies that it is a mere means to earn money and fame. And even if it flowers unconditionally without standing defined as a means, once it is entwined with money and fame, it soon becomes a means to earn them.
Lastly, as for the desire for Supreme Being, man cannot obtain its own Real Self as long as chained to the material desire.
By the way, even in such a society which is activated under the material desire, a healthy and beautiful soul would not resign itself to struggling to destroy the distorted condition of the society and developing into what it ought to be with its interest directed toward various directions under not the material desire but all the other ones.
Once experiences its own virtue, it comes to seek after it from then on under either the sexual desire or the intellectual one, that is, seek after the love tearing its own hypocrisy into pieces, or, after the sky it could fly up into as a pure subject free from all chains. And, the very thing which leads the soul to those impulses then is not the education appealing to our representation but that Single Being itself unifying all this universe from our each own internal abyss.
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CONTENTS
HOMEPAGE