.. are given clear vision with sudden surprise in order to see the truth of life within an otherwise cloud of darkness and confusion. Leibniz speaks of this in Philosophical Dream. He describes himself being within a dark cavern unable to see around him. This cavern was filled with many chasing after the miseries of life and being consumed and mislead by them as they toiled within the dark.
As he chose to look up upon the divine light within the cave he describe his experience as follows; “Hardly had I begun to look upward then I was surrounded by a bright light shining from all sides: the whole cave and its miseries were fully disclosed to my eyes. But a moment later a dazzling clarity surprised me.” He goes on to say that this clarity gave him the vision to guide his way through the darkness of the cave, which eventually caused him to transcend the cave all together. In the same manner as Leibniz in his dream, those who come to know the Divine, speak of transcending the darkness of their own lives. In assessing the nature of the person who does not seek God, the qualities of his nature are unique. They are unique in that on one extreme of the spectrum of qualities, there is a description contrary to the manner of one who sought after God. Those who were asked about how their lives were before they came to know God, described a sense of emptiness.
It was a void never filled within them. They pursued all sorts of paths in an attempt to feel complete. Some sought after the calls of ignorance and remained there until restlessness once again force them to continue their search. The lustful pleasures of the body captivated some of them as his audience. Until he could no longer entertain the void within their spirit.
Fear consumed them for the most part. They spoke of not having any direction within their lives and were afraid to pursue the longings of their heart. There was no sense of authority, but only a sense of fear and lack of assurance. In short their life was one of torment. The Discourse of Hermes Trismegistus, Hermes describes to his son Tat the torments of the soul.
His son asked’ “Do I have tormentors in me father? (Hermes) “More than a few, my child; they are many and frightful.” He goes on to say that, “ignorance, my child is the first torment; the second is grief; the third is incontinence; the fourth, lust; the fifth, injustice; the sixth, greed; the seventh, deceit; the eighth, envy; the ninth, treachery; the tenth, anger; the eleventh, recklessness, the twelfth, malice. These are twelve in number, but under them are many more besides, my child, and they use the prison of the body to torture the inward person with the sufferings of the sense. Yet they withdraw (if all not at once) from one whom God has shown mercy,.” This is one end of the spectrum for an individual who does not seek out the Divine. This end could logically be seen as a harmonizing opposite to the goodness and peace that comes from one seeking God. But on the other end of this spectrum, there are peculiar findings. In speaking to others who did not profess to have a desire to know God, some spoke of a similar nature and life to those who did profess to know and seek God. They did not find themselves ravaged by the torments described above.
And if they did experience any torments or possessed those qualities throughout their everyday lives, it was of a mild manner; in no way forcing them to seek a divine influence. Those who sought God, spoke of trials that they had experience, but within these trials there was a sense of peace and comfort as they turned toward God. In the same respect, those who do not profess God, are able to find this same since of peace and comfort by turning to other human beings or their various loves and passions of life. The ability to commune with those who have transcended this plain of existence is unable to be examined and taken in to consideration. For if it were feasible, perhaps light could then be shed upon whether or not those who chose not to know God, did seek Him because they were now tormented, and only could hope for another chance, as they were leaving this world.
Since that is not a present possibility, the remaining similar findings must be taken into account. These similarities bring up a puzzling question. Are the natures of one who chooses God and one who does not choose God the same? In light of the evidence of such a reality in the above description, in conclusion one can say that they are the same in nature. This strange, but intriguing finding brings cause for deeper investigation. If the nature of every individual is seemingly similar in its vast infinitude of possible qualities, then one must look at what difference lies between one who chooses God and on who does not choose God. The main and most significant difference between them is the choice itself.
Then in essence, it has nothing to do really with the nature of the individual, but the choice that she makes about the relationship she is going to have with God. This brings the investigation to the second part of the two-fold question. If God decrees the most perfect outcome for man, why would such a notion or nature (a nature of a person who does not choose God) be created and manifested within that individual? Well, it must be suggested that the nature each human being is given has the same potential psychological and social qualities of each other. This has become evident. Leibniz states in his discourse that, God gives each person a nature that has only the perfect outcome intended. Thus, you will be given the best end pending on what qualities you are inclined to choose.
If one chooses to know God, she will receive a life that is perfectly befitting of that choice. All the potential and possible circumstances, experiences, and conclusions will be in the thoughts of God, and will only be revealed to the individual in a finite way, though she possesses it in its entirety within her. And just like the person who has chosen God, the person who has not chosen God will receive her perfect outcome. If it is to be a life of torment and suffering, this is the perfect and good life according to the choices she makes inclined by her nature. Thus it can be stated, that the psychological and social qualities of human nature are the same.
This being so, it is the choice one makes that determines if God will be sought after or not. The perfect end is decreed by God. It is the responsibility of the individual, what life path he will take according to his inclining nature. The choice is left up to the individual. And the choice concerning this matter of God, can easily be summed up in Blaise Pascal’s wager; either you choose for God, or you do not choose for God. But as fate deems it, as you are born, so must you choose!!!! Philosophy.