CHAPTER ONE: THE HIDING PLACE
If, therefore, you would like to learn that Man Does Not Stand Alone, as Morrison understood from his scientific observations, and that God, this Supreme Intelligence, is a mathematical reality of infinite wisdom, then what do you say we begin our voyage that will literally change the entire world. We are not interested in opinions and theories regardless of where they originate, just in the truth, so let’s proceed to the next step and prove conclusively, beyond a shadow of doubt, that what we do of our own free will (of our own desire because we want to) is done absolutely and positively not of our own free will. Remember, by proving that determinism, as the opposite of free will, is true, we also establish undeniable proof that free will is false. So, without further ado, let us begin.
The dictionary defines free will as the power of self-determination, regarded as a special faculty that enables one to choose good and evil without compulsion or necessity. Made, done, or given of one’s own free choice; voluntary. But this is only part of the definition since it is implied that man can be held responsible, blamed and punished for doing what is considered wrong or evil since it is believed he could have chosen otherwise. In other words, it is believed that man has the ability to do other than what he does if he wants to and therefore can be held responsible for doing what he is not supposed to do. These very words reveal the fallacy of this belief to those who have mathematical perception. Man is held responsible not for doing what he desires to do or considers right, better, or good for himself under his particular set of circumstances, but for doing what others judge to be wrong or evil, and they feel absolutely certain he could have acted otherwise had he wanted to. Isn’t this the theme of free will? But take note. Supposing the alternative judged right for him by others is not desired by himself because of conditions known only to him, what then? Does this make his will free? It is obvious that a great part of our lives offers no choice; consequently, this is not my consideration. For example, free will does not hold any person responsible for what he does in an unconscious state like hypnosis, nor does it believe that man can be blamed for being born, growing, sleeping, eating, defecating, urinating, etc.; therefore, it is unnecessary to prove that these actions, which come under the normal compulsion of living, are beyond control.
Suppose a father is desperately in need of work to feed his family but cannot find a job. Let us assume he is living in the United States and, for various reasons, doesn’t come under the consideration of unemployment compensation or relief and can’t get any more credit for food, clothing, shelter, etc. What is he supposed to do? If he steals a loaf of bread to feed his family, the law can easily punish him by saying he didn’t have to steal if he didn’t want to, which is perfectly true. Others might say stealing is evil, that he could have chosen an option that was good. In this case, almost any other alternative would have sufficed. But supposing this individual preferred stealing because he considered this act good for himself in comparison to the evil of asking for charity or further credit because it appeared to him, at that moment, that this was the better choice of the three that were available to him, does this make his will free? It is obvious that he did not have to steal if he didn’t want to, but he wanted to, and it is also obvious that those in law enforcement did not have to punish him if they didn’t want to, but both sides wanted to do what they did under the circumstances.
In reality, we are carried along on the wings of time or life during every moment of our existence and have no say in this matter whatsoever. We cannot stop ourselves from being born and are compelled to either live out our lives the best we can or commit suicide. Is it possible to disagree with this? However, to prove that what we do of our own free will, of our own desire because we want to do it, is also beyond control, it is necessary to employ mathematical (undeniable) reasoning. Therefore, since it is absolutely impossible for man to be both dead and alive at the same time, and since it is absolutely impossible for a person to desire committing suicide unless dissatisfied with life (regardless of the reason), we are given the ability to demonstrate a revealing and undeniable relation.
Every motion, from the beating heart to the slightest reflex action, from all inner to outer movements of the body, indicates that life is never satisfied or content to remain in one position for always, like an inanimate object, which position shall be termed ‘death.’ I shall now call the present moment of time or life here, for the purpose of clarification, and the next moment coming up there. You are now standing on this present moment of time and space called here, and you are given two alternatives: either live or kill yourself; either move to the next spot called there or remain where you are without moving a hair’s breadth by committing suicide.
“I prefer. . .”
Excuse the interruption, but the very fact that you started to answer me or didn’t commit suicide at that moment makes it obvious that you were not satisfied to stay in one position, which is death or here, and prefer moving off that spot to there, which motion is life. Consequently, the motion of life, which is any motion from here to there, is a movement away from that which dissatisfies; otherwise, had you been satisfied to remain here or where you are, you would never have moved to there. Since the motion of life constantly moves away from here to there, which is an expression of dissatisfaction with the present position, it must obviously move constantly in the direction of greater satisfaction. It should be obvious that our desire to live, to move off the spot called here, is determined by a law over which we have no control, because even if we should kill ourselves, we are choosing what gives us greater satisfaction; otherwise, we would not kill ourselves. The truth of the matter is that at any particular moment, the motion of man is not free, for all life obeys this invariable law. He is constantly compelled by his nature to make choices and decisions and to prefer, of whatever options are available during his lifetime, that which he considers better for himself and his set of circumstances. For example, when he found that a discovery like the electric bulb was for his benefit in comparison to candlelight, he was compelled to prefer it, for his motion, just being alive, has always been in the direction of greater satisfaction, which is the direction life is compelled to take. Consequently, during every moment of man’s progress, he always did what he had to do because he had no choice. Although this demonstration proves that man’s will is not free, your mind may not be accustomed to grasping these type relations, so I will elaborate.
Suppose you wanted very much of two alternatives, A, which we shall designate as something considered evil by society, instead of B, the humdrum of your regular routine. Could you possibly pick B at that particular moment of time if A is preferred as a better alternative when nothing could dissuade you from your decision, not even the threat of the law? What if the clergy, given two alternatives, choose A, which shall now represent something considered good, instead of B, that which is judged evil; would it be possible for them to prefer the latter when the former is available as an alternative? If it is utterly impossible to choose B in this comparison, are they not compelled, by their very nature, to prefer A? And how can they be free when the favorable difference between A and B is the compulsion of their choice and the motion of life in the direction of greater satisfaction? To be free, according to the definition of free will, man would be able to prefer one of two alternatives, either the one he wants or the one he doesn’t want, which is an absolute impossibility because selecting what he doesn’t want when what he does want is available as an alternative is a motion in the direction of dissatisfaction. In other words, if man were free, he could actually prefer of several alternatives the one that gives him the least satisfaction, which would reverse the direction of his life and make him prefer the impossible.
To give you a more familiar example, if it were possible that B could be selected even though A was the desirable choice, it would permit a woman to spend on a dress she doesn’t prefer when a dress she does prefer is available, or to pick from a selection of dresses the one she finds the least desirable. Let us imagine, for a moment, that this woman is late for a business meeting and must quickly choose between two dresses. If both are undesirable, she is compelled to select the dress that is the least undesirable of the two; consequently, her choice in this comparison is the preferable alternative. Obviously, she has other options; she could leave both dresses and wear something from home, continue to shop and call in late, etc. This is a hypothetical situation for the purpose of demonstrating that once she decides to buy a dress as a solution to her problem — and regardless of the factors that contribute to her final decision — she is compelled to prefer the dress that gives every indication of being the best possible choice under the circumstances. For example, if cost is an important consideration, she may opt for the less expensive dress because it fits within her price range. Though she would find great satisfaction seeing herself in the more expensive dress, she finds greater satisfaction choosing the dress that appeals to her the least; therefore, her preference is based on what is “good” for her in comparison to the “evil” of being short of money. This is where a misunderstanding could arise. Moving toward greater satisfaction does not mean we are always satisfied; it simply means that we are compelled to prefer what we believe to be the best possible choice of the options available to us. [Note: This also does not mean we have considered all possible options, only those that have come to mind or have been brought to our attention at any given moment. Nor does it mean that our choices are unlimited, for the availability of choices depends on a myriad of cultural, economic, and social factors.] After coming home, she may have a change of heart and wish she had splurged on the more expensive dress. She may then decide to go back to the store to make an exchange, or she may decide just to keep the dress because returning it involves too much time and effort making this the least preferable choice. Each moment presents a new set of alternatives, always in the direction of greater satisfaction.
“Is that it? You mean there is nothing else, and this is supposed to satisfy me? Let’s assume for the sake of argument that other people are just as confused as me. Frankly, you could never prove by me that man’s will is not free simply because I can’t follow your reasoning. Isn’t there something else you can add to prove your equation, just as we can prove that two from six leaves four because four plus two equals six?”
To satisfy you, I shall put this to a mathematical test for further proof and clarification. Imagine that you were taken prisoner in wartime for espionage and condemned to death but mercifully given a choice between two exits: A is the painless hemlock of Socrates, while B is death by having your head held under water. The letters A and B, representing small or large differences, are compared. The comparison is absolutely necessary to know which is preferable. The difference that is considered favorable, regardless of the reason, is the compulsion of greater satisfaction desire is forced to take, which makes one of them an impossible choice in this comparison simply because it gives less satisfaction under the circumstances. Consequently, since B is an impossible choice, man is not free to choose A. Is it humanly possible, provided no other conditions are introduced to affect your decision, to prefer exit B if A is offered as an alternative?
“Yes, if this meant that those I loved would not be harmed in any way.”
“Well, if this was your preference under these conditions, could you prefer the other alternative?”
“No, I couldn’t, but this is ridiculous because you really haven’t given me any choice.”
“You most certainly do have a choice, and if your will is free, you should be able to choose B just as well as A, or A just as well as B. In other words, if B is considered the greater evil in this comparison of alternatives, one is compelled, completely beyond control, to prefer A. It is impossible for B to be selected in this comparison (although it could be chosen over something still worse) as long as A is available as an alternative. Consequently, since B is an impossible choice, you are not free to choose A, for your preference is a natural compulsion of the direction of life over which you have absolutely no control. Let me explain this in another way. Once it is understood that life is compelled to move in the direction of satisfaction, and if two such alternatives were presented to you as in the example above, what choice would you possibly have but to accept the lesser of two evils? Since it is absolutely impossible to prefer something considered still worse in your opinion, regardless of what it is, are you not compelled, completely beyond your control in this set of circumstances, to prefer A? And since the definition of free will states that man can choose good over evil without compulsion or necessity, how is it possible for the will of man to be free when choice is under a tremendous amount of compulsion since B was evil, as the worse alternative, and could not be selected in this comparison of possibilities?
The word ‘choice’ itself indicates there are meaningful differences; otherwise, there would be no choice in the matter at all, as with A and A. The reason you are confused is because the word ‘choice’ is very misleading, for it assumes that man has two or more possibilities, but in reality this is a delusion because the direction of life, always moving towards greater satisfaction, compels a person to prefer of differences what he, not someone else, considers better for himself, and when two or more alternatives are presented for his consideration, he is compelled by his very nature to prefer not that one which he considers worse, but what gives every indication of being better or more satisfying for the particular set of circumstances involved. Choosing, or the comparison of differences, is an integral part of man’s nature, but to reiterate this important point, he is compelled to prefer of alternatives that which he considers better for himself, and though he chooses various things all through the course of his life, he is never given any choice at all. Although the definition of free will states that man can choose good or evil without compulsion or necessity, how is it possible for the will of man to be free when choice is under a tremendous amount of compulsion to choose the most preferable alternative each and every moment of time?”
“I agree with all this, but how many times in your life have you remarked, ‘You give me no choice’ or ‘It makes no difference’?”
“Just because some differences are so obviously superior in value where you are concerned that no hesitation is required to decide which is preferable, while other differences need a more careful consideration, does not change the direction of life which always moves towards greater satisfaction than what the present position offers. You must bear in mind that what one person judges good or bad for himself doesn’t make it so for others, especially when it is remembered that a juxtaposition of differences in each case presents alternatives that affect choice.”
