Lectures on Ancient Philosophy
Philosophy; Questions that may never be answered.
Religion; Answers that must never be questioned.
“Philosophy per se is the least confusing method of approaching Reality. When less accurate systems are employed, a cobweb of contending complexities is spread over the entire surface of the blank paper, hopelessly entagnling the thinker into a maze of illusion. As the dot cannot retire behind itself to explore the nature of the paper upon which it is placed, so no philosophy can entirely free itself from the involvments of mind. As man, however, must have some code by which to live, some system of thought which will give him at least an intellectual concept of ultimates, the wisest of all ages have contruibuted to the fruitage of their transcendent genius to this great human need. Thus Philosophy came into being.
Like the dot, Philosophy is an immovable body. It’s essential nature never changes. When the element of change is introduced into philosophy it descends into the level of theology, or rather, it is involved and distorted by the diciplines of theology. Theology is a motion, a mystical gesture as it were; it is the dot moving away from itself to form the line. Theology is not a fixed element like philosophy; it is a mutable element subject to numberless vicissitudes. Theology is emotional, changeable, violent, and at periodic intervals burts forth in many forms of irrational excess. Theology occupies a middle ground between materiality and true illumined spirituaity which, transcending theology, becomes a comprehension, in part at least, of divine concerns.
…The line is the radius of an imaginary circle, and when this circle is traced upon the paper we have the proper symbol of science. Science occupies the circumference of the sphere of self. The savan gropes in that twighlight where life is lost in form. He is therefore unfitted to cope with any phase of life or knowledge which transcends the plane of material things. The scientist has no comprehension of an activity independent of and dissociated from matter; hense his sphere of usefulness is limited to the lower world and its phenomina. The physical body of what man calls knowledge is science; the emotional body, theology, and the mental and supermental bodies, natural and mystical philosophy respectively. The human mind ascends sequentially from science through theology to philosophy, as in ancient days it descended from divine philosophy through theology to the condition of material science which it now occupies.
Consider the great number of people who are now leaving the church at the behest of science. Most of these individuals declare their reason for dissenting to the dictates of theology is that the dogma of the church has proved to be philisophically and scientifically unsound. The belief is quite prevelant that nearly all scientists are agnostics, if not athiests, because they refuse to subscribe to the findings of early theologians. Thus the mind must descend from credulity to absolute incredulity, before it is prepared to assume the onus of individual thinking. On the other hand, the scientists who has really entered into the spirit of his labours has found God, Science has revealed to him a supertheology. It has discovered the God of the swirling atoms; not a personal Deity but an all-permeating, all-powerful, impersonal Creative Agent akin to the Absolute Being of the occult philosophy. Thus the little tin god on his golden thrown falls to make way for an infinite Creative Principle which science vaguely senses and which philosophy can reveal in fuller splendor.”
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