A Basic Abstraction Of Legal Sophist Dialectics From A Vedic Law Perspective – The Place Of The Mind And Deity In Legal Jurisprudence .part 2

By Author: premkumar nadarajan
Total Articles: 26
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Hence things which are governed and connected by Fate are entirely
causeless and corporeal. If this then is demonstrated, it is manifest
that admitting Fate to be a cause of connection, we must assert that it
presides over causeless and corporeal natures. If, therefore, we look
to that which is the proximate cause of bodies, and thorough which also
causeless beings are moved, breathe, and are held together, we shall
find that this is nature, the energies of which are to generate, nourish,
and increase. If, therefore, this power not only subsists in us, and all
other animals and plants, but prior to partial bodies there is, by a much
greater necessity, one nature of the world which comprehends and is
motive of all bodies; it follows that nature must be the cause of things
connected, and that in this we must investigate Fate. Hence, Fate is
nature, or that incorporeal power which is the one life of the world,
presiding over bodies, moving all things according to time, and
connecting the motions of things that, by places and times, are distant
...
... from each other. It is likewise the cause of the mutual sympathy of
mortal natures, and of their conjunction with such as are eternal. For
the nature which is in us, binds and connects all the parts of our body,
of which also it is a certain Fate. And as in our body some parts have a
principal subsistence, and others are less principal, and the latter are
consequent to the former, so in the universe, the generations of the less
principal parts are consequent to the motions of the more principal, viz.
the sublunary generations to the periods of the celestial bodies; and the
circle of the former is the image of the latter.

Hence it is not difficult to see that Providence is Transcendent itself, the
fountain of all good. For whence can good be imparted, to all things, but
from divinity? So that no other cause of good but the Absolute One is, as the Vedas
says, to be assigned. And, in the next place, as this cause is superior
to all intelligible and sensible natures, it is consequently superior to
Fate. Whatever too is subject to Fate, is also under the dominion of
Providence; having its connection indeed from Fate, but deriving the good
which it possesses from Providence. But again, not all things that are
under the dominion of Providence are indigent of Fate; for intellectual beings
are exempt from its sway. Fate therefore is profoundly conversant with
corporeal natures; since connection introduces time and corporeal motion.
Hence Plato, looking to this, says in the Timaeus, that the world is
mingled from intellect and necessity, the former ruling over the latter.
For by necessity here he means the motive cause of bodies, which in other
places he calls Fate. And this with great propriety; since every personality is
compelled to do whatever it does, and to suffer whatever it suffers; to
heat or to be heated, to impart or to receive cold. But the elective
power is unknown to a corporeal nature; so that the necessary and the
nonelective may be said to be the peculiarities of bodies.

As there are two genera of things, therefore, the intelligible and the
sensible, so likewise there are two kingdoms of these; that of
Providence, upwards, which reigns over intellectual beings and sensible beings, and
that of Fate downwards, which reigns over the latter alone. Providence
likewise differs from Fate in the same manner as deity from that which is
divine indeed, but participation, and not primarily. For in other things
we see that which has a primary subsistence, and that which subsists
according to participation. Thus the light which subsists in the orb of
the sun is primary light, and that which is in the air, according to
participation; the latter being derived from the former. And life is
primarily in the soul, but secondarily in the body. Thus also, according
to Plato, Providence is deity, but Fate is something divine, and not a
god: for it depends upon Providence, of which it is as it were the image.
As Providence too is perceived intellectually, so is Fate to sensibility. And,
alternately, as Providence is to Fate, so are intellectual perception to sensible or rational reasoning.
But intellectual beings are the first of beings, and from these others derive
their subsistence. And hence the order of Fate depends on the dominion of
Providence.

Rational nature itself, when
correcting the inaccuracy of sensible information, as when it accuses the
sight of deception, in seeing the orb of the sun as not larger than a
foot in diameter; or when it restrains the wanton tendencies of desire to corporeal delight.
For in all such operations it manifestly subdues the irrational motions,
both gnostic and appetitive, and absolves itself from them, as from
things foreign to its nature. But it is necessary to investigate the
essence of every thing, not from its perversion, but from its energies
according to nature. If therefore reason, when it energizes in us as
reason, restrains the shadowy impressions of the delights of licentious
desire, punishes the precipitate motion of fury, and reproves the senses
as full of deception, asserting that

"We nothing accurate, or see, or hear:"

and if it says this, looking to its internal reasons, none of which it
knows through the body, or through corporeal cognitions, it is evident
that, according to this energy, it removes itself far from the senses,
contrary to the decision of which it becomes separated from those sorrows
and delights.

After this, let us direct our attention to another and a better motion of
our rational soul, when, during the tranquility of the inferior parts,
by a energy that can convert in isolation, it sees its own essence, the powers which it
contains, the harmonic reasons from which it consists, and the many lives
of which it is the middle boundary, and thus finds itself to be a
rational world, the image of the prior natures, from which it proceeds,
but the paradigm of such as are posterior to itself. To this energy of
the soul, theoretic arithmetic and geometry greatly contribute, for these
remove it from the senses, purify the intellect from the irrational forms
of life with which it is surrounded, and lead it to the incorporeal
perception of ideas. For if these sciences receive the soul replete with
images, and knowing nothing subtle and unattended with material
garrulity; and if they elucidate reasons possessing an irrefutable
necessity of demonstration, and forms full of all certainty and
immateriality, and which by no means call to their aid the inaccuracy of
sensible beings, do they not evidently purify our intellectual life from things
which fill us with a privation of intellect, and which impede our
perception of true being?

After both these operations of the rational soul, let us now survey the
highest intelligence, through which the individual soul sees her sister souls in the
universe, who are allotted a residence in the heavens, and in the whole
of a visible nature, according to the will of the fabricator of the
world. But above all souls, she sees intellectual essences and orders.
For a deiform intellect resides above every soul, and which also imparts
to the soul an intellectual habit. Prior to these, however, she sees
those divine monads, from which all intellectual multitudes receive their
unions. For above all things united, there must necessarily be
causes that can be in unison ; above things vivified, vivifying causes; above intellectual
natures, those that impart intellect; and above all participants,
natures that cannot participate in unison. From all these elevating modes of intelligence,
it must be obvious to such as are not perfectly blind, how the soul,
leaving sense and body behind, surveys through the projecting energies of
intellect those beings that are entirely exempt from all connection with
a corporeal nature.

The rational and intellectual soul therefore, in whatever manner it may
be moved according to nature, is beyond body and sense. And hence it must
necessarily have an essence separate from both. But from this again, it
becomes manifest, that when it energizes according to its nature, it is
superior to Fate, and beyond the reach of its attractive power; but that,
when falling into sense and things irrational and manifest corporal entities, it
follows downward natures and lives, with them as with inebriated
neighbors, then together with them it becomes subject to the dominion of
Fate. For again, it is necessary that there should be an order of beings
of such a kind, as to subsist according to essence above Fate, but to be
sometimes ranked under it according to habitude. For if there are beings,
and such are all intellectual natures which are eternally established
above the laws of Fate, and also which, according to the whole of their
duration of existence, are distributed under the periods of Fate, it is necessary that the
medium between these should be that nature which is sometimes above, and
sometimes under the dominion of Fate. For the procession of incorporeal
natures is much more without a vacuum than that of bodies.

lecturer at a private learning institution ( UTAR).