For the success of our restoration it cannot be too often said that society and mass are contradictory terms and that those who seek to do things in the name of mass are the destroyers in our midst. If society is something which can be understood, it must have structure; if it has structure, it must have hierarchy; against this metaphysical truth the declamations of the Jacobins break in vain.
Perhaps the most painful experience of modern consciousness is the felt loss of center; yet, this is the inevitable result of centuries of insistence that society yield its form. Anyone can observe that people today are eager to know who is really entitled to authority, that they are looking wistfully for the sources of genuine value. In sum, they wish to know the truth, but they have been taught a perversion which makes their chance of obtaining it less every day. This perversion is that in a just society there are no distinctions.
Our course has reached a point at which the question of whether man wishes to live in society at all or whether he wishes to live in a kind of animal relationship must be raised in all seriousness. For, if the proscription against every kind of distinction continues, there is no hope of integration except on the level of instinct.
Richard Weaver
Ideas have consequences
To be is to be contingent: nothing of which it can be said that "it is" can be alone and independent. But being is a member of paticca-samuppada as arising which contains ignorance. Being is only invertible by ignorance.
Destruction of ignorance destroys the illusion of being. When ignorance is no more, than consciousness no longer can attribute being (pahoti) at all. But that is not all for when consciousness is predicated of one who has no ignorance than it is no more indicatable (as it was indicated in M Sutta 22)
Nanamoli Thera
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