German Philosopher Builds a Bridge
Between The Two Roads to Knowledge
Steven H. Levy
Steven H. Levy
Gottfried Leibniz, or Leibnitz
(1646-1716)
So far, there remains a chasm between the ideas of modern physical
science and those of the Esoteric Philosophy on the nature of the atom.
The former is incapable of
answering the psychological and metaphysical side of the question and prefers
to examine only the external physical properties of things. The latter teaches
that there is no such thing as inorganic lifeless substance. Even the chemical
atoms are endowed with force and life.
For the scientist the
bridge between matter on one side and consciousness, intelligence and
life-force on the other may be found in the theories of the philosopher and
mathematician Gottfried Leibniz (1646-1716).
Leibniz may be considered
one of the great thinkers of the 17th and 18th Centuries. He developed
calculus independently from Isaac Newton, formulated mathematical notations
that are still used today, and lay the foundation for the modern digital
computer by defining what has become the modern binary system and developing
the first mass-produced mechanical calculator. He also developed a philosophy
of mind and a theory of the monad. The term “monad” was first used by Leibniz
to describe indivisible immaterial soul-like entities. Leibniz taught that all
objects where endowed with an active principle or force. They were not lifeless
or inert - which is the claim of the Esoteric Philosophy.
Gottfried Leibnitz, or
Leibniz as he preferred to spell his name, has been called one of the “last
universal geniuses” because he is considered by many to have been one of the
last in a lineage of intellectual geniuses to have a universal grasp of knowledge.
Although he is mostly remembered for his accomplishments in philosophy and
mathematics, he had a remarkable encyclopedic knowledge and made contributions
to many fields of human endeavor.
The uniqueness of his
genius was the blending of intuitive and rational philosopher, practical and
theoretical mathematician, psychological and physical scientist, ethicist and
political-social reformer. Although he was not an Initiate or Mystic, he
attempted to construct a synthesis of Science, Religion and Philosophy and a
universal philosophical language. His understanding of the Monad comes very
close to that of the Esoteric Philosophy of “The Secret Doctrine.” [1]
As a philosopher he began
with universal conceptions. Unlike Descartes, who regarded thought and matter
as two different, separated, and irreducible substances, Leibniz taught that
thought and matter were two attributes of one universal unity he saw as God. He
conceived of a plurality of substances and an infinitude of divine and
semi-divine beings proceeding from the, and situated in the, One Reality. As
the spiritual essence vivifying all these beings was one, he concluded that
there must be an infinite gradation of thought and that the entire universe is
endowed with consciousness.
For Leibniz, the ultimate
unit of the universe was not a physical atomic particle, rather it was a center
of spiritual, intelligent force capable of interacting with other centers to
produce all the spiritual and physical phenomena. He called these uncompounded,
elementary, indestructible units - or souls - “Monads.” He invented the term
“apperception” to express the state of Monadic consciousness, and distinguished
it from the self-consciousness of the human being.
As a scientist he evolved
his theories from observed phenomena and reasoning from particulars to
universals. He observed that a only a small portion of our thoughts rise into
the light of self-conscious awareness and many remain in a confused or obscured
state of perception for awhile, yet they are still there. He concluded that
there is a wide range of mental life hidden from our perception but still
present in all the kingdoms of nature. He also observed that external objects
only appear to extend in space because of the capacity of our gross physical
senses. He concluded that as matter is divided into infinitely small parts, or
atoms, at some point it can no longer be said to extend geometrically in space,
but its spiritual essence can extend infinitely in the metaphysical realm of
thought.
As a mathematician he
understood that a geometrical figure such as a cone stands on a mathematical
point and that a perpendicular line intersects a horizontal line at a
mathematical point even though they can extend infinitely in height and depth.
He concluded that an atom was only a mathematical point in space that in
reality extended infinitely into the inner realm of universal thought.
His views indefinitely
extend within the atom the realm of conscious life. As a result he breaks down
the contrast between animate and inanimate matter. Both are vivified by the
monadic essence that, embracing the potential of all material forms and degrees
of intelligence, mirrors the entire universe. Indeed, it is the entire universe
in reality. Everything that comes forth from the Monad does so under natural
law. Hence, he daringly called our earthly experience “the best of all possible
worlds.”
As a moral philosopher,
Leibniz equated ethics with the science of law. He viewed God as the supreme
monad that is the infinite absolute reality and unity. He declared that God was
all good that established harmony among all things. He taught that the ethical
life was the attempt to imitate God.
The description by Leibniz
on the nature of the monads is practically identical to that of the Esoteric
Philosophy; however, there is an important distinction between the two
systems.
Both agree that the essence
of every monad is one living active spiritual force. So, that while each
monadic unit is a soul different from every other monadic unit, every monad in
its spiritual essence is the expression and mirror of the universe.
For Leibniz, the entire
universe is represented in the monads. Some of its portions are reflected in
one monad, and some in another. This gives them a qualitative and even
quantitative difference from each other.
Leibniz formulates the idea
that monads are souls whose inherent nature is to act. They are not passive
mirrors of the universe. They are active agents whose images produce the
universe. The inherent creative quality of the monad is also taught in the
Esoteric Philosophy.
“Monads, he thought (as we
do), are everywhere. Thus the human soul is a monad and every cell in the human
body has its monad, as every cell in animal, vegetable, and even in the
(so-called) inorganic bodies.” (“The Secret Doctrine”, vol. I, p. 630, fn)
Where the view of Leibniz
diverges from the Esoteric Philosophy is in the fact that he makes no provision
for the evolution of the monads, nor does he distinguish between the “monad” of
an elemental, human monad, high planetary spirit, or Dhyan–Chohan. According to
H.P. Blavatsky, the concepts of Leibniz “ however incomplete and faulty from
the standpoint of Occultism, show a spirit of metaphysical intuition to which
no man of science, not Descartes - not even Kant - has ever reached.” (“The
Secret Doctrine”, vol. I, p. 627)
NOTE:
[1] “The Secret Doctrine”, Helena P. Blavatsky,
Theosophy Co., Los Angeles.
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On the role of the esoteric movement in the
ethical awakening of mankind during the 21st century, see the book “The Fire and Light of Theosophical Literature”, by
Carlos Cardoso Aveline.
Published in
2013 by The Aquarian Theosophist,
the volume has 255 pages and can be obtained through Amazon Books.
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