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MIND, MATTER AND GOD : JIVA, JADA AND ISVARA M.M.NINAN Descartes puts the argument more cogently. In the first stage, all the beliefs we have ever received from sensory perceptions are called into doubt.. Descartes presents two reasons for doubting that our sensory perceptions tell us the truth. First of all, our senses have been known to deceive us. Examples of the sort of systematic deception he has in mind here include phenomena such as the bent appearance of a straight stick when viewed in water and the optical illusion of smallness created by distance. The second doubt that Descartes brings to bear on sensory perceptions is It is called the “Dreamer Argument”. The Sensations experienced while we are asleep in dreams are as indistinguishable from those that we have when we are awake. Yet they are not reality. Yet our waking sensations are as real only as they are in our dreams. All beliefs based on sensation have been called into doubt, because it might all be a dream. In the second stage, even our intellectual beliefs are called into doubt through "Evil Demon Argument". People are known to make mistakes in their convictions, For all we know, God (or some lesser being) is manipulating our thoughts, causing things to seem certain when really they are not. The only reliable conclusion we can make simply is : "I think, therefore I am." the very act of thought proves existence, because one cannot possibly think without existing. So the only reality we can affirm without doubt is our Consciousness which alone is the ultimate reality. All others are illusion. At the beginning of the second meditation, having reached what he considers to be the ultimate level of doubt — his argument from the existence of a deceiving god — Descartes examines his beliefs to see if any have survived the doubt. In his belief in his own existence, he finds that it is impossible to doubt that he exists. Even if there were a deceiving god (or an evil demon), one's belief in their own existence would be secure, for there is no way one could be deceived unless one existed in order to be deceived. But I have convinced myself that there is absolutely nothing in the world, no sky, no earth, no minds, no bodies. Does it now follow that I, too, do not exist? No. If I convinced myself of something [or thought anything at all], then I certainly existed. But there is a deceiver of supreme power and cunning who deliberately and constantly 120
MIND, MATTER AND GOD : JIVA, JADA AND ISVARA M.M.NINAN deceives me. In that case, I, too, undoubtedly exist, if he deceives me; and let him deceive me as much as he can, he will never bring it about that I am nothing, so long as I think that I am something. So, after considering everything very thoroughly, I must finally conclude that the proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind. (AT VII 25; CSM II 16–17) In this manner, Descartes proceeds to construct a system of knowledge, discarding perception as unreliable and instead admitting onlydeduction as a method. In the third and fifth Meditation, he offers an ontological proof of a benevolent God (through both the ontological argument and trademark argument). Because God is benevolent, he can have some faith in the account of reality his senses provide him, for God has provided him with a working mind and sensory system and does not desire to deceive him. From this supposition, however, he finally establishes the possibility of acquiring knowledge about the world based on deduction and perception. Brahman is not an object, as It is Adrisya, beyond the reach of the eyes. Hence the Upanishads declare: “Neti Neti—not this, not this….” This does not mean that Brahman is a negative concept, or a metaphysical abstraction, or a nonentity, or a void. It is not another. It is all-full, infinite, changeless, selfexistent, self-delight, self-knowledge and self-bliss. It is Svarupa,the form of the self, the essence. It is the essence of the knower. It is at the same time the Drashta (Seer), the Turiya (Transcendent) and the Sakshi (Silent Witness). rajnānam brahma "Brahman is knowledge" ayam ātmā brahma "The Self (or the Soul) is Brahman" aham brahmāsmi "I am Brahman" tat tvam asi "You are that" 121
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MIND, MATTER & GOD JIVA, JAGAT & IS
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FOREWORD I have started this study
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MIND, MATTER AND GOD : JIVA, JADA A
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Quantum Wave Model MIND, MATTER AND
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Prof. Madathilparampil Mammen Ninan
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Life, Legacy and the Theology of Dr
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Jiva

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