The Void, of which it cannot be said that it is or is not, nor that it has consciousness or has none, while it denies absoluteness to any experiential value (alike to being and to consciousness) cannot be identified. And that is the doctrine of not-self (anatta) as I see it in one aspect at present. This voidness cannot be “is-ed” and so introduced into the worldly scheme, except as the denial of absoluteness of all particular values. It has no more effect on ordinary life than the theory of relativity. But just as that theory completely alters calculation of enormous speeds, so, as I see it, this void-element completely alters calculations of extraordinary situations, of death (as killing, suicide or the partner of old age). N.T

Thursday, March 27, 2014

Life, which seeks its own continuance ...


August 9, 1862.—Life, which seeks its own continuance, tends to repair itself without our help. It mends its spider's webs when they have been torn; it re−establishes in us the conditions of health, and itself heals the injuries inflicted upon it; it binds the bandage again upon our eyes, brings back hope into our hearts, breathes health once more into our organs, and regilds the dream of our imagination. But for this, experience would have hopelessly withered and faded us long before the time, and the youth would be older than the centenarian. The wise part of us, then, is that which is unconscious of itself; and what is most reasonable in man are those elements in him which do not reason. Instinct, nature, a divine, an impersonal activity, heal in us the wounds made by our own follies; the invisible genius of our life is never tired of providing material for the prodigalities of the self. The essential, maternal basis of our conscious life, is therefore that unconscious life which we perceive no more than the outer hemisphere of the moon perceives the earth, while all the time indissolubly and eternally bound to it. It is our [Greek: antichoon], to speak with Pythagoras.

Amiel's Journal

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