Page 890 - Atlas of Creation Volume 1

Just like Politzer, every other person connected to that man's nerves would experience the accident from
beginning to end. If the man in the accident fell into a coma, so would everyone. Moreover, if all the percep-
tions pertaining to the car accident were recorded in some device, and repeatedly transmitted to someone,
the bus would knock this person down again and again.

But which one of these two buses hitting those people is real? To this question, materialist philosophers
have no consistent answer. The correct answer is that all of them experience the car accident, in all its details,
in their own minds.
The same principle applies to our other examples. If the sensory nerves of Engels, who felt the fullness in

his stomach after eating a cake, were connected to a second person's brain, that person would also feel full
after Engels finished the cake. If the nerves of materialist Johnson, who felt pain in his foot after delivering a
sound kick to a stone, were connected to a second individual, that person too would feel himself kick the
same stone and feel the same pain.

So, which cake or stone is the real one? Again, materialist philosophy falls short of giving a consistent
answer. The correct, consistent answer is that Engels and the second person have both eaten the cake and are
satiated in their minds; both Johnson and the second person have fully experienced kicking the stone—
again, in their minds.

In our previous example, let's make an exchange: Connecting the nerves of the man hit by the bus to
Politzer's brain, and the nerves of Politzer, sitting in his house, to brain of that accident victim. In this case,
Politzer will think that a bus has hit him, but the man actually hit by the bus will never feel the impact and
think that he is sitting in Politzer's house. The very same logic can be applied to the examples involving the

cake and the stone.
All this reveals how dogmatic materialism actually is. Its philosophy is founded on the assumption that
nothing exists except matter. The fact is, however, that no one can ever experience any direct contact with
matter and thus be justified in claiming that everything consists of it. The universe we contact is the universe

that we perceive in our minds. The famous British philosopher David Hume expressed his thoughts on this
point:
For my part, when I enter most intimately into what I call myself, I always stumble on some particular
perception or other, of heat or cold, light or shade, love or hatred, pain or pleasure. I never can catch myself

at any time without a perception, and never can observe any thing but the perception. 201
We can never step outside these perceptions and encounter matter as it "really" is, so it is wholly non-
sensical to construct any philosophy regarding matter as an absolute entity we can experience directly. As a
theory, materialism is totally unfounded, right from the outset.

The Formation of Perceptions in the Brain Is not Philosophy, But Scientific Fact

Materialists claim that what we have stated here is a philosophical view. But the plain scientific fact is,
we cannot interact with the "external" material world, but only with a world in our brain. This is not a mat-
ter of philosophy. All medical schools teach in detail how images and feelings form in the brain. Facts proven
by twentieth-century science, and by physics in particular, clearly show that we can never reach the originals
of physical matter; and that in a sense, everyone is watching the "monitor" in his brain.

Everyone who believes in science, be he an atheist, Buddhist, or of any other belief, must accept this fact.
Even the materialist who denies the existence of God cannot deny scientific reality.
That Karl Marx, Friedrich Engels, George Politzer and others were never able to comprehend such a sim-

ple, evident fact is still startling, even though their level of scientific understanding was primitive and insuf-
ficient. Our highly advanced science and technology make it even easier to comprehend this explicit fact.
Materialists, on the other hand, are paralyzed with their fears of even partially comprehending this fact and
thereby, realizing how completely it demolishes their philosophy.

The Materialists' Great Fear

For a while, Turkish materialist circles mounted no substantial backlash against the subject examined in

888 Atlas of Creation