You who seek answers, know this: nothing can be said to cause anything.
A can never cause B; but rather B and A are manifestations of the same underlying existence.
This, I hope to show you, is true.
For human beings, in our great ability to think abstractly, have created this conception of “causation.” And human beings, in our great capacity to become confused by our own inventions, have become beguiled by its temptations.
First things first: some necessary study.
Subjection, subjectivity: this is to combine various senses into a single amalgam.
If you do not see why this is so, then I caution you, do not understand words sloppily.
Subjectivity is not “art,” it is not “emotion,” nor “whim,” nor any of those things. How could this be so, that one word is another? From where does that connection come? Why should it imply that one means the other?
Do not confuse this term, "subjectivity," (nor any term, in the general) with related concepts. What you must do if you wish to understand reality, is to simply look closely at what something is while forgetting all the baggage and assorted, related labels it carries in your mind.
For the human mind has endless capacity to mix and match -- to be subjective -- but to learn, we must be objective, which is to say we must define our variables clearly, which is to say we must not be sloppy.
Try then: “subjectivity.” Good and bad, we say are subjective. What is good? Happiness, kindness, your memory of helping an old lady across the street? That those things are good is both true and false. Those things are those things. Happiness is happiness. Kindness is doing a kind act. Helping an elder is helping an elder. But then, we fit these concepts together and create something quite secondary: the notion of “good.” Not observable, not sensible, but an abstract combination of components.
This is subjectivity -- the single amalgam of many experiences and feelings into one singular concept.
Nothing wrong here, but remember the previous warning -- do not become confused by your inventions. Let not subjectivity become objectivity, become objectified, as “good” might be transformed within your mind from its multifaceted and fluid subjective nature into a singular rigid concept. Here is truly where we become lost, because “good” as a singular concept never existed at all. It is multifaceted, and it must stay as such in your mind.
See how our variables remain defined clearly?
Briefly, there you have it, some background on objectivity and subjectivity. Let us on to causation.
If you understand causation to exist; if you believe one things causes another -- sloppy, sloppy, sloppy.
From where did this idea come? Can you observe causation? Can you see it?
It is not self-evident, not objective. It is a subjective amalgam. You’re leaving me to pick it apart now, see? What do we really mean by "causation," this is the question.
Example: the refraction of light causes the sky to be blue.
“The” -- one in particular.
“Refraction” -- this is the observation that light bends through a medium.
“Of” -- concerning.
“Light” -- this observation of luminescence.
“Causes” -- … -- ...
Do you see how every word before is connected to the senses, if not simple prepositional guide words? Clear. They are what they are. But we come to “cause.” What are we really meaning by this? Where is the cause?
For the refraction is the “blue-ness” itself isn’t it? The moment the light refracted, it also became blue from the our earthly vantage point. The “blue-ness” is thus a sensory perception of the refraction, just the same as is the observation of various angles at which the light is being refracted, which although we more arbitrarily tend to call “refraction,” is but a different measurement of the same occurrence.
This same, singular phenomenon that is refraction is occurring, but is observed in different ways. It is these different perceptions of the same event which we divide into cause and effect.
A and B are manifestations of the same underlying existence.
There is not causation.
As the site prefers to a more spiritual bent of its subjects, I think I’d do well to finish with spiritual implications.
What is the reason for existence? What is the cause of morality? Why does anything exist?
In what ways are you dividing, diffracting, splitting existence into its various forms, and confusing one as cause and other other as effect?
If you seek causes, you understand not.
Back, back to the source!
The light, from which all our colors derive.
You will know truth there.