CENTRAL THOUGHT.There is but One Life—a Universal Life—in the world. This One Life is an emanation from the Absolute. It infills all forms, shapes and manifestations of Life, and is the Real Life that each imagines to be his personal property. There is but One—and you are centres of consciousness and expression in that One. There is a Unity and Harmony which becomes apparent to those who enter into the consciousness of the One Life. There is Peace and Calm in the thought. There is Strength and Power in the knowledge. Enter ye into your Kingdom of Power—possess yourselves of your Birthright of Knowledge. In the very center of your being you will find a holy of holies in which dwells the Consciousness of the One Life, underlying. Enter into the Silence of the Shrine within.
As we have stated in previous Lessons, all philosophies which thinkers have considered worthy of respect, find their final expression of Truth in the fundamental thought that there is butOne Reality, underlying all the manifold manifestations of shape and form. It is true that the philosophers have differed widely in their conception of that One, but, nevertheless, they have all agreed upon the logical necessity of the fundamental conception that there is, at least, but One Reality, underlying All.
Even the Materialists have conceded this conclusion, and they speak and think of a something called "Matter," as the One—holding that, inherent in Matter, is the potentiality of all Life. The school of Energists, holding that Matter in itself is non-existent, and that it is merely a mode of manifestation of a something called "Energy," asserts that this something called Energy is One, fundamental, real, and self-sufficient.
The various forms of Western religious thought, which hold to the various conceptions of a Personal Deity, also hold to a Oneness, inasmuch as they teach that in the beginning there was God, only, and that all the Universe has beencreatedby Him. They do not go into details regarding this creation, and, unlike the Oriental teachers, they fail to distinguish between the conception of thecreation of shape and form, on the one hand; and thecreation of the substance of these shapes and forms, on the other hand. But, even accepting the premises of these people who hold to the Personal Deity conception, it will be seen that the Reason requires the acceptance of one or two ideas,viz., (1) That the Deity created the substance of these shapes and forms fromNothing; or else (2) that he created them out ofhis own substance—out of Himself, in fact. Let us consider, briefly, these two conceptions.
In the first conception,i.e., Creation from Nothing, we are brought face to face with an impregnable obstacle, inasmuch as the human reason positively refuses to think of Anything coming from Nothing. While it is perfectly true that the finite human mind cannot undertake to limit the powers of the Infinite; or to insist that the possibilities of the Divine Power must be measured and limited by the finite power of Man—still it must hearken to the report of its own highest faculties, and say "I cannot Think it," or else blindly accept the teachings of other finite minds which are equally unable to "Think it," and which have no superior sources of information. The Infinite Power has endowed us with reasoning faculties, and evidently expects us to use them to their full capacity—else the gift were a mockery. And in the absence of information from higher sources than the Reason, we must use the Reason in thinking of this matter, or else refuse to think of it at all.
In view of the above thought, let us then consider the report of the Reason, regarding this matter, And then, after having done so, let us apply the test of this report of the Reason, to the highest teaching of the Yogi Philosophy, and see how the latter stands the test. And, after having done this, we will apply the test of the Higher Consciousness to the same teachings. Remember this always, that while there is knowledge that transcends Reason—that is knowledge that comes from the Higher Regions of the Mind—still even such information of the Spiritual Minddoes not run contrary to Reason, although it goes beyond it. There is harmony between the Spiritual Mind and the Highest Reason.
Returning to the consideration of the matter of Creation of Substance from Nothing, we again assert thatthe Reason is unable to think of the creation of Something from Nothing. It finds the statement unthinkable, and contrary to all the laws of thought. It is true that the Reason is compelled to accept as a final truth, many things that it cannotunderstandby reason of its finitude—but this is not one of them. There is no logical necessity for the Reason to accept any such conception as this—there is no warrant in the Reason for any such theory, idea or conclusion. Let us stop here, for a moment, and examine into this difference—it may help us to think clearer, hereafter.
We find it impossible tounderstandthe fact of the Infinite Being having always existed—and Being without Cause. We find it impossible to conceive of the nature of an Eternal, Causeless, and Infinite Being—to conceive thenature of, such a Being, remember.
But, while this is so, still our Reason, by its own laws, compels us to think that theremust besuch a Being, so long as we think at all. For, if we think at all, wemustthink of there being a Fundamental Reality—and wemustthink of that Reality as being without Cause (because there can be no Cause for the First Cause); and wemustthink of that Reality as being Eternal (because It could not have sprung into Being from Nothing, and therefore must have always been); and wemustthink of that Reality as Infinite (because there is nothing outside of Itself to limit It). Think over this statement for a moment—until you grasp it fully.
But there is no such necessity, or compulsion, in the case of the question of Creation from Nothingness. On the contrary, the necessity and compulsion is all the other way. Not only is the Reason unable tothink ofCreation from Nothing—not only does all its laws forbid it to hold such a conception—but, more than this, it finds within itself a conception, full-grown and potent, which contradicts this idea. It finds within itself the strong certainty thatWhatever Really Is has Always Been, and that all transient and finite shapes, forms, and manifestations,mustproceed from that which is Real, Infinite, Causeless, and Infinite—and moreovermust be composed of the substance of that Reality, for there is nothing else Real from which they could have been composed; and their composition from Nothing is unthinkable, for Nothing is Nothing, and always will be Nothing. "Nothing" is merely a name of denial of existence—an absolute denial of substantiality of any degree, kind or form—an absolute denial of Reality. And from such could come only Nothing—from Nothing, Nothing comes.
Therefore, finding within itself the positive report that All, and Anything There Is, must be composed of the Substance of the Reality, the Reason is compelled to think that the Universe is composed of the Substance of the One Reality—whether we call that One Reality, by the name of The Absolute; or whether we call it God.We must believe that from this Absolute-God all things in the Universe have flown out, or been emanated, rather than created—begotten, rather than "made."
This does not mean the Pantheistic idea that the UniverseisGod—but rather that God, while existing separate and apart from His Universe, in his Essence, and Being, is neverthelessinHis Universe, and His UniverseinHim. And this, no matter what conception of God or Deity is had—or whether one thinks of The Absolute as Principle. The Truth is the same—Truth no matter by what names it is called, or by what misconception it is surrounded. The Truth is thatOne is in All, and All is in One—such is the report of the highest Reason of Man—such is the report of the Illumined—such is the Highest Teachings that have come down to the race from the great souls that have trodden The Path of Attainment.
And now let us submit the Yogi Philosophy to these conceptions, and reports of the Reason. And let us discover just what more the Yogi Philosophy has to say concerning thenature ofthe Substance of the Divine, which infills all Life—and how it solves the Riddle of the Sphinx, concerning the One in All; and All in One. We hope to show you that the Riddle is capable of solution, and that the old Yogi teachers have long ago grasped that for which the human mind has ever sought. This phase of the Teachings is the highest, and it is usually hinted at, rather than expressed, in the writings on the subject—owing to danger of confusion and misconception. But in these Lessons we shall speak the Truth plainly, and without fear—for such is the Message which has been given us to deliver to our students—and we will perform the Right action, leaving the Result, or Fruits of the Action, where it belongs, according to the higher teachings found in the "Bhagavad Gita," and in the Higher Teachings of the Yogi Philosophy.
The fundamental Truth embedded in the Wisdom-Philosophies of the East—the Higher Yogi Teachings—is the impregnable doctrine of the One Self in the many selves—the many selves in the One Self. This fundamental Truth underlies all the Oriental Philosophies which are esoteric in their nature.
Notwithstanding the crude and often repulsive conceptions and practices of the masses of the people who represent the exoteric, or popular, phase of the teachings (and these two phases are to be found inallregions) still there is always this Inner Doctrine of the One Self, to be found to those who look for it.
Not only is this true among the Hindus; but even among the Mahommedans, of all countries, there is an Inner Circle of Mystics, known as theSufis, holding to this Truth. And the inner teachings of the philosophies of all ages and races, have held likewise. And the highest thought of the philosophers of the Western races, has found refuge in this idea of the Over-soul, or Universal Self. But, it is only among the Yogis that we find an attempt made to explain the real nature of the manifestation of the One in Many—the holding of the Many forms in the One Self.
Before proceeding to the consideration ofhowthe One becomes as Many, as expounded by the Higher Yogi Teachings, it becomes necessary to speak of a matter upon which there has been much confusion and misunderstanding, not only on the part of the students of various Oriental Philosophies, but also upon the part of some of the teachers themselves. We allude to the connection between THE ONE—THE ABSOLUTE—in Its ESSENCE—and that which has been called the One Life; the Universal Life, etc.
Many writers have spoken of the Universal Life, and The One, as being identical—but such is a grievous error, finding no warrant in the Highest Yogi Teachings. It is true that all living forms dwell in, and are infilled with the Universal Life—that All Life is One. We have taught this truth, and it is indeed Truth, without qualification. But there is still a Higher Truth—the Highest Truth, in fact—and that is, that even this Universal Life is not the One, but, instead, is in itself a manifestation of, and emanation from, THE ONE. There is a great difference here—-see that you perceive and understand it, before proceeding further.
THE ONE—THE ABSOLUTE—according to the Highest Teachings, is Pure Spirit, and not Life, Mind, or Being as we understand them in our finite and mortal expressions. But, still all Life, Mind, and Being, as we understand them, spring from, flow from, and emanate from, the One—and more than this, may be spoken of asreflectionsof the Life, Mind, and Being of The One, if we may be permitted to apply the names of finite manifestations to the Infinite Reality.
So, the Highest Teaching is that the Universal Life infilling all living things, is not, in itself, the Being and Life of THE ONE—but is rather a great fundamental emanation of The One, the manner and nature of which will be spoken of as we proceed. Remember this, please.
Leading up to the Supreme Idea of the One in All—All in One—let us examine into the report of the Reason upon thenature ofthe Substance—the Divine Substance—from which all living forms are shaped; and from which all that we know as Finite Mind is likewise composed.How can these imperfect and finite forms be composed of a Divine and Perfect Substance?This is the question that must occur to the minds of those who are capable of deep thought on the subject—and it is a question that must be answered. And it can be answered—andisanswered in the Higher Yogi Philosophy. Let us examine the reports of the Reason, a little further—then shall we be ready for the Teachings.
Of what can the Substance of the Infinite be composed? Can it be Matter? Yes, if you are satisfied with the reasoning of the Materialists, and cannot see further into the Truth! These teach that Matter is God, and that God is Matter. But if you be among those who reject the Materialistic teachings, you will not be satisfied with this answer. Even if you incline toward a Non-mental Infinite, still if you are familiar with the results of modern scientific investigation, and know that Science has seen Matter resolve itself into something like Electric Energy, you will know that the Truth must lie behind and beyond Matter.
Then is it Pure Energy? you may ask. Pure Energy? what's that? Can you think of Energy apart from material manifestation? Have you ever known of such a thing? Do you not know that even the Electron Theory, which is attracting the attention of advanced Modern Science, and which holds that all things are composed of minute particles of Electric Energy, called Electrons, from which the Atoms are built—do you not know that even this theory recognizes the necessity of a "something like Matter, only infinitely finer," which they call the Ether, to enfold the Electric Energy as a unit—to give it abody, as it were? And can you escape from the fact that the most advanced scientific minds find confronting them—the fact that in all Energy, and governing its actions, there 'is manifested "something like Mind"?
And does not all this teach thinkers that just as Energy creates from itself, that which is called Matter, and then uses it as a vehicle of expression and action—so does this "Something like Mind" create from itself that which we call Energy, and proceeds to use it, with its accompanying phase of Matter, for its expression? Does not all advanced research show us that in all Matter and Energy there are evidences of the operation of this "Something like Mind"? And if this be so, are we not justified as regarding Matter and Energy as mere Effects—and to look to this "Something like Mind" as the more fundamental Substance? We think so—and Science is beginning to think so, too. And soon will Science be regarding with the most profound respect, the Metaphysical axiom that "All is Mind."
You will see by reference to our "Advanced Course in Yogi Philosophy, etc.," the general Yogi teachings regarding the Emanation of the One, known respectively as Mind, Energy, and Matter. You will see that the Yogis teach that Mind, Energy, and Matter comprise a threefold emanation of the Absolute. You will also see that it is taught that Mind was the Parent-Emanation—the Universal Mind; and that the Universal Energy was the Second-Emanation (proceeding from Mind); and that the Universal Matter was the Third Emanation (proceeding from Energy) In the same book you will find that the Teaching is that above Matter, Energy, and Mind, is the Essence of the Absolute, which is called Spirit—the nature of which is non-understandable to the mind of Man, the highest conception of which is the highest manifestation of itself—Mind. But as we cannot comprehend spirit otherwise, we are justified in thinking of it as Something like Infinite Mind—Something as much higher than Finite Mind as that is higher than mere energy.
Now, then—we have seen the folly of thinking of the Divine Substance as Matter or Energy. And we have come to know it as Spirit, something like Mind, only infinitely higher, but which still may be thought of in terms of Infinite Mind, for we can have no higher terms in our thinking operations. So we may then assume that this Divine Nature or substance is SPIRIT, which we will think of as Infinite Mind, for want of a better form of conception.
We have seen the folly of thinking of the Divine Essential Substance as the Body of God. We have likewise seen the folly of thinking of it as the Vital Energy of God. And we have found that we could not escape thinking of it as the Spirit, or infinite Mind of God. Beyond this we cannot think intelligently.
But do you not see that all this exercise of the Reason has brought us to the point where we must think that this Divine Substance, which the Absolute-God uses in the manifestation of Universal Life; the Universe; and all the forms, and shapes, and manifestations of life and things in the Universe—this Divine Substance which must beinAll Things—andin whichAll Things must rest, even as the bubble rests on the Ocean—that this can be nothing less than Spirit, and that this Spirit can be thought of only as Infinite Mind?
And, if this be so, then indeed mustAll be Mind, and Mind be All—meaning, of course, the Infinite Mind, not the finite manifestation that wecallMind.
Then, if this reasoning has been correct, then must we think that All Life—all the Universe—Everything except the Absolute itself—must be held in the Infinite Mind of the Absolute!
And, so, by the exercise of our Reason—by listening to, and examining its reports, we have been brought face to face—eye to eye—heart to heart—with the Teaching of the Illumined Ones, which has come down to us as the Highest Teaching of the Yogi Philosophy! For this, indeed, is the highest conception of Truth in the Yogi Teachings—this, that ALL MANIFESTATIONS AND EMANATIONS OF THE ABSOLUTE ARE MENTAL CREATIONS OF THE ABSOLUTE—THOUGHT-FORMS HELD IN THE INFINITE MIND—THE INFINITE SPIRIT IN THEM—AND THEY IN THE INFINITE SPIRIT. _And that the only Real Thing about Man is THE SPIRIT involved in the Thought-Form, the rest is mere Personality, which changes and ceases to be. The Spirit in the Soul of Man, is the SOUL OF THE SOUL, which is never born; never changeth; never dieth—this is The Real Self ofMan, in which, indeed, he is "One with the Father."
This is the point where the Reasoning Mind of Man has come to a sense of Agreement with the Highest Yogi Teachings. Let us now pass on to the Teachings themselves—let us listen to The Message of Truth.
In this consideration of the Highest Yogi Philosophy, and its teaching, we would again say to our students, that which we said to them in"The Advanced Course"—that we do not attempt to teach the "why" of the Manifestation of The Absolute, but rest content with delivering the Message of the Yogi Sages, which deals with the "how." As we stated in the lessons referred to, we incline to that school of the Higher Teachings, which holds that the "Why" of the Infinite Manifestation must, of necessity, rest with the Infinite alone, and that the finite mind cannot hope to answer the question. We hold that in all the Universal Mind, or in any of its Mind Manifestations, there is to be found no answer to this question! Wrapped in the Essence of the Absolute Spirit, alone, is this Final Answer!
The Sages, and Masters, from their high spiritual points of observation, possess many truths regarding the "how" side of the question that would appear almost like Infinite Wisdom itself, compared with our puny knowledge. But even these great souls report that they do not possess the answer to the Final Question—the "Why" of the Infinite Manifestation. And so we may be excused from attempting to answer it—and without shame or sense of shortcoming do we still say, to this question, "We do not know!"
In order that the Final Question may be fully understood let us consider it for a moment. We find the Question arising from the following condition:
The human Reason is compelled to admit that there is an Infinite, Eternal, Causeless REALITY underlying all forms of manifestation in the phenomenal world. It is likewise compelled to admit that this REALITY must comprise All that Really Is—and that there can be nothing Real outside of Itself. Arising from this is the Truth, that all forms of phenomenal manifestation, must emanatefromthe One Reality, for there is nothing else Real from which they could emanate. And the twin-Truth that these forms of manifestation, must also beinthe Being of the One Reality, for there is nowhere outside of the All wherein they might find a place. So this One Reality is seen to be "That from which All Things flow"; and "That in which All Things live, and move and have their being."
Therefore All Thingsemanate from, and arecontained inthe One Reality. We shall consider "just how" later on, but the question which confronts us, and which has been called the "Final Question"—and that which we pronounce unanswerable—is this: "Why has the Infinite manifested and emanated Finite forms of being?" You will see the nature of the question when you stop to consider: (1) The Infinite cannot have Desire, for that is a Finite quality; (2) It cannot lack anything, for that would take away from its Infinity; (3) and even if it did lack anything, from whence could it expect to acquire it; for there is nothing outside of itself—if It lacks anything, it must continue to always lack it, for there is no outside source from which It could obtain anything which it does not already possess. And Desire would be, of course, awantingfor something which it lacked—so It could not Desire unless it Lacked—and it would know that Desire would be hopeless, even if indeed it did Lack.
So you see that if we regard the Infinite Reality as Perfect, we must drop all ideas of It Desiring or Lacking—and of it Growing or Improving—or of it obtaining more Power, or Knowledge. These ideas are ridiculous, for an Absolute, Infinite Reality, must possess All-Knowledge; All-Power; All-Presence, else it is not Absolute and Infinite. And, if It does not possess these attributes of Being, then It can never hope to acquire them, for there is Nowhere from whence they could be acquired—there is no Source outside of the All-Source. A Finite Thing, may lack, and desire, and improve and develop, for there is the Universal Source from which it may draw. But the Infinite has no Universal Source, for it is Its own Source. Do you see the nature of the Final Question? If not we will again state it—it is this:
"Why should the Infinite Reality, which possesses all that may be possessed, and which in itself is the only Source of Things—WHY should It Desire to manifest a Universe from and within Itself?"
A little consideration will show you that there is no intelligent answer to the "Why," either in your own minds, or in the writings and teachings of the greatest minds. The matter is important, to those who are confronted every day with some of the many attempts to answer this Final Question—it is well that our students inform them regarding the futility of such questioning. And with this end in view, we shall herein give a few of the wise "guesses" at the answer, and our reasons for considering them inadequate. We ask the student to consider carefully these remarks, for by so doing he will post himself, and will be saved much tedious and perplexing wandering along the dangerous places in the Swamp of Metaphysics, following the will-o'-the-wisp of Finite Mind masquerading as the Infinite Wisdom! Beware of the False Lights! They lead to the quagmire and quicksands of thought!
Let us now consider some of these "guesses" at the answer to the Final Question. Some thinkers have held that the Absolute was bound by a Divine Necessity to manifest itself as Many. The answer to this is that the Absolute could not beboundby anything, inner or outer, else it would not be Absolute and Infinite, but would be Relative and Finite. Another set of thinkers have held that the Absolute found within itself a Desire to Manifest as Many. From whence could come such an action-causing Desire? The Absolute could lack nothing, and there would be nothing for it to desire to gain, other than that which It already possessed. One does not desire things one already has, but only what he lacks.
Another school would tell us that the Infinite wished toExpressitself in the phenomenal world. Why? Such a phenomenal world could only be reflection of Its power, witnessed only by Itself, and could contain nothing that was not already contained in the All. To what end would such a wish tend? What would be accomplished or gained? The Infinite All could not become anything more than It already was—so why the wish for expression? Some say that the whole phenomenal world is butMaya, or Illusion, and does not exist at all. Then who else than the Infinite caused the Illusion, and why the necessity? This answer only removes the question back one point, and does not really answer it. Some would say that the Universe is the "dream of the Infinite." Can we conceive the Infinite Being as exercising the finite faculty of "dreaming"—is not this childish?
Others would have us believe that the Absolute is indulging in a "game" or "play," when he makes Universes, and those inhabiting them. Can anyone really believe this of The Absolute—playing like a child, with men and women, worlds and suns, as Its blocks and tin-soldiers? Why should the Infinite "play"?—does It need amusement and "fun" like a child? Poor Man, with his attempts to read the Riddle of the Infinite!
We know of teachers who gravely instruct their pupils in the idea that the Absolute and Infinite One manifests Universes and Universal Life, and all that flows from them, because It wishes to "gain experience" through objective existence. This idea, in many forms has been so frequently advanced that it is worth while to consider its absurdity. In the first place, what "experience" could be gained by the Absolute and Infinite One? What could It expect to gain and learn, that it did not already know and possess? One can gain experience only from others, and outside things—not from oneself entirely separated from the outside world of things. And there would be no "outside" for the Infinite. These people would have us believe that The Absolute emanated a Universe from Itself—which could contain nothing except that which was obtained from Itself—and then proceeded to gain experience from it. Having no "outside" from which it could obtain experiences and sentences and sensations, it proceeded to make (from Itself) an imitation one—that is what this answer amounts to. Can you accept it?
The whole trouble in all of these answers, or attempted answers, is that the answerer first conceives of the Absolute-Infinite Being, as a Relative-Finite Man, and then proceeds to explain what this Big Man would do. This is but an exaggerated form of anthropomorphism—the conception of God as a Man raised to great proportions. It is but an extension of the idea which gave birth to the savage conceptions of Deity as a cruel chief or mighty warrior, with human passions, hates, and revenge; love, passions, and desires.
Arising from the same cause, and akin to the theories advanced above are similar ones, which hold that the Absolute cannot dwell alone, but must forever bring forth souls from Itself—this was the idea ofPlotinus, the Greek philosopher. Others have thought that the Infinite was possessed of such a consuming love, that It manifested objects upon which it could bestow Its affections. Others have thought that It was lonesome, and desired companionship. Some have spoken of the Absolute as "sacrificing" itself, in becoming Many, instead of remaining One. Others have taught that the Infinite somehow has become entangled in Its Manifestations, and had lost the knowledge of Its Oneness—hence their teachings of "I Am God." Others, holding to a similar idea, tell us that the Infinite is deliberately "masquerading" as the Many, in order to fool and mystify Itself—a show of Itself; by Itself, and for Itself! Is not this Speculative Metaphysics run wild? Can one in calm thought so regard the Infinite and Absolute Being—All-Wise—Causeless—All-Powerful—All-Present—All-Possessing— Lacking Nothing—Perfect One—as acting and performing thus, and from these motives? Is not this as childish as the childishness of the savage, and barbarians, in their Mumbo-Jumbo conceptions? Let us leave this phase of the subject.
The Higher Yogi Teachings hold to no such ideas or theories. It holds that the Answer to the Secret is vested in the Infinite alone, and that finite "guesses" regarding the "Why" are futile and pitiful. It holds that while one should use the Reason to the full, still there are phases of Being that can be considered only in Love, Faith, and Confidence in THAT from which All Things flow, and in which we live and move and have our being. It recognizes that the things of the Spirit, are known by the Mind. It explores the regions of the Universal Mind to its utmost limits, fearlessly—but it pauses before the Closed Door of The Spirit, reverently and lovingly.
But, remember this—that while the Higher Yogi Teachings contain no "guess," or speculative theory, regarding the "Why" of the Divine Manifestation, still they do not deny the existence of a "Why". In fact, they expressly hold that the Absolute Manifestation of the Many is in pursuance of some wondrous Divine Plan, and that the Unfoldment of the Plan proceeds along well-established and orderly lines, and according to Law. They trust in the Wisdom and Love of the Absolute Being, and manifest a perfect Confidence, Trust and Peaceful Patience in the Ultimate Justice, and Final Victory of the Divine Plan. No doubt disturbs this idea—it pays no attention to the apparent contradictions in the finite phenomenal world, but sees that all things are proceeding toward some far-away goal, and that "All is Well with the Universe".
But they do not think for a moment, or teach in the slightest degree, that all this Unfoldment, and Plan of the Universe, has for its object any advantage, benefit or gain to the Absolute—such a thought would befolly, for the Absolute is already Perfect, and Its Perfection cannot be added to, or taken away from. But they do positively teach that there is a great beneficial purpose in all the Plan, accruing in the end to the developed souls that have evolved through the workings of the plan. These souls do not possess the qualities of the Infinite—they are Finite, and thus are capable of receiving benefits; of growing, developing, unfolding, attaining. And, therefore, the Yogis teach that this building up of Great Souls seems to be the idea of the Infinite, so far as may be gained from an observation of the Workings of the Plan. The Absolute cannotneed theseGreat Souls for Its own pleasure, and therefore their building-up must be for their own advantage, happiness and benefit.
The Yogis teach, on this subject, that there can be only ONE Real Perfect Being—Perfect without experience—Perfect from the Beginning—but only ONE! In other words, they teach that there can be no such thing as Absolute Perfection, outside of the Absolute Itself—and that not even the Absolute Being can create another Absolute Being, for in that case there would be no Absolute Being at all, but onlytwo Relative Beings.
Think over this for a moment, and you will see its truth. The ABSOLUTE must always be "the One without a Second", as the Yogis express it—there cannot betwoPerfect ones. And so, all Finite Beings, being Finite, must work their way up toward the plane of Perfection by The Path of Life, with all of its lessons, tasks, cares, pains, and strivings. This is the only way open to them—and even the Absolute cannot have it otherwise, and still be the Absolute. There is a fine point here—the Absolute is All-Powerful, but even that All-Power is not sufficient to enable It to destroy Its Absolute Being. And so, you who have wondered, perhaps you may now understand our words in the First Lesson of this series, in which we said that the message of the Absolute to some of the Illumined has been: "All is being done in the best and only possible way—I am doing the best I can—all is well—and in the end will so appear."
And, as we also said in that First Lesson: "The Absolute, instead of being an indifferent and unmoved spectator to its own creation, is a striving, longing, active, suffering, rejoicing, feeling Spirit, partaking of the feelings of Its manifestations, rather than callously witnessing them. It lives in us—with us—through us. Back of all the pain in the world, may be found a great feeling and suffering love." And in this thought there is comfort to the doubting soul—peace to the troubled mind.
In the Sixth Lesson, we shall proceed to deliver to you the furtherMessage of Truth, concerning "how" the One Absolute manifests ItsMental Images as Universe; Universal Life; and Forms and Shapes; andIndividualities, and Personalities. We had hoped to include the wholeMessage in this Fifth Lesson, but now find that we have merely laid thesteps by which the student may reach the Essential Truth.
But, lest the student may be left in an uncertain state of mind, awaiting the conclusion of the consideration of the subject—and lest he may think that we intend teaching him that the Universe, and all in it, including himself are "Dreams," because we have said that All Things are Thought-Forms in the Mind of the Absolute—lest this misunderstanding may arise, we wish to add a few parting words to what we have said.
We wish to impress upon the mind of the student that though all Things are but Thought-Forms in the Mind of the Absolute Being, and that while it is true that the entire Universe of Universes is simply a Thought-Form held in the Mind of the Absolute—still this fact does not mean that all Things are "illusions" or "dreams." Remember this, now and forever, O Student—that that which is held in the Absolute Mind as a Thought-Form IS, and is all there IS, outside of the Absolute Itself. When the Absolute forms a Thought-Form, It forms it out of Its own mental substance—when the Absolute "holds anything in Its Mind," It holds it in Itself—for the Absolute is ALL-MIND.
The Absolute is not a material Being, from which Material Beings are created. It is a Spiritual Being—a Being whose Substance is akin to that which we call "Mind," only raised to Infinity and Absolute Perfection and Power. And this is the only way it can "create"—by creating a Thought-Form in Its Mental, or Spiritual Substance. The faintest "Thought" of the Absolute is more real and durable than anything that man can create—in fact, man can "create" nothing, for all the hard and real material he uses in his "creations," such as steel, diamonds, granite, are but some of the minor Forms, "thought" into being by the Absolute.
And also remember this, that the Absolute cannot "think" of anything, without putting Itself in that thing, as its Essence. Just as a man's Mental Images are not onlyinhis mind,but his mind is in them, also.
Why, you doubting and timorous ones, does not even the finite "thinking" of Man manifest itself in physical and material changes of form and shape?—does not a man's every thought actually "create" physical forms and shapes, in his brain-cells and physical tissue? You who are reading these words—yea,whileyou are reading these words—are "creating" changes of form and shape in your brain-cells, and physical organism. Your mind is constantly at work, also, in building up your physical body, along the lines of the Instinctive Mind (see previous series of lessons)—you are mentally creating in a miniature universe, every moment of your life. And yet, the idea of the Absolute "creating" a Universe by pure Thought, in Its own Mind, and thereafter causing the work of the Universe to proceed according to Law, by simply "Willing" it so, causes you to wonder, and perhaps to doubt.
O, ye of little faith, you would deny to the Absolute even the power you possess yourself. You plan things in your mind every day, and then proceed to cause them to appear in material manifestation, and yet you doubt the ability of the Absolute to do likewise. Why even the poets, or writers of fiction, create characters in their minds—and these seem so real, that even you imagine them to be actual entities, and you weep over their pains, and smile at their joys—and yet all this is on the finite plane. Why, even the "imaginations" of your petty finite, undeveloped minds, have sufficient power to make your physical bodies sick, or well, or even to cause you to "die," from some imagined ailment. And yet you doubt the power of the Absolute, to "think" things into being! You tiny students in the great Kindergarten of Life—you must learn better lessons from your little blocks and games. And youwill—this is the Law.
And you who are filled with the sense of your smallness, and "unreality"—know you that so long as you are "held in the Mind of God," then so long are you "remembered" by Him. And so long as you are remembered by Him, no real harm can befall you, and your Reality is second only to His own. Even though you pass out of your mortal frame—doth he remember you in His Mind, and keeping you there, he holds you safe and unharmed. The greatest satisfaction that can come to one, is to be able to fully realize that he, or she, is held firmly IN THE MIND OF THE INFINITE BEING. To such comes the knowledge that in THAT LIFE there can be NO DEATH.
Peace be with you in this Realization. May you make it your own!
In our last lesson we gave you the Inner Teachings of the Yogi Philosophy, relating to the real nature of the Universe, and all that is therein contained. We trust that you have pondered well and carefully the statements contained in that lesson, for in them is to be found the essence of the highest Yogi teachings. While we have endeavored to present these high truths to you in the simplest possible form, yet unless your minds have been trained to grasp the thought, you may have trouble in fully assimilating the essence of the teachings. But, be not discouraged, for your mind will gradually unfold like the flower, and the Sun of Truth will reach into its inmost recesses. Do not be troubled if your comprehension seems dull, or your progress slow, for all things will come to you in time. You cannot escape the Truth, nor can the Truth escape you. And it will not come to you one moment sooner than you are ready to receive it, nor will it be delayed one moment in its coming, when you are ready for it. Such is the Law, and none can escape it, nor alter it, nor modify it. All is Well, and All is Under the Law—nothing ever "happens."
To many, the thought that the Universe and all that is therein contained, are simply "Thought Forms" in the Infinite Mind—Mental Creations of the Absolute, may seem startling, and a sense of unreality may pervade one. This is inevitable, but the reaction will come. To some who have grasped this mighty truth there has come a feeling that "All is Nothing," which idea is embodied in their teachings and writings. But this is merely the Negative Phase of the Truth—there is a Positive Phase which comes as one advances.
The Negative Phase shows us that all that we have considered as real and permanent—the foundations of the Universe itself—is but a mental image in the mind of the Absolute, and therefore lacks the fundamental reality that we had previously associated with it. And realizing this, we are at first apt to feel that, indeed "all is nothing," and to fall into a state of apathy, and lack of desire to play our part in the world. But, then, happily the reaction sets in, sooner or later, and we begin to see the Positive Phase of the Truth. This Positive Phase shows us that while all the forms, shapes, and phenomena of the Universe are but parts of a great show-world, still theessence ofall must be Reality, itself, else there would not be even the "appearance" of a Universe. Before a thing can be a Mental Image, there must be a Mind to hold that Mental Image, and a BEING to possess that Mind. And, the very essence of that BEING must pervade and be immanent in every Image in that Mind. Just asYouare really in your Mental Images, as well as they in You, so must the Absolute beinIts Mental Images, or Creations, or Thought Forms, as truly as they are in the Mind of the Absolute. Do you see this plainly? Think well over it—ponder it well—for in it lies the Truth.
And so, this Positive Phase of the Truth, is far from depressing—it is the most stimulating conception one can hold, if he but grasps it in its entirety and fulness. Even if it be true that all these shapes, and forms, and appearances, and phenomena, and personalities, be but illusion as compared to the inner Reality—what of it? Are you not then assured that the Spirit within Yourself is the Spirit of the Absolute—that the Reality within You is the Reality of the Absolute—that you ARE, because the Absolute IS, and cannot be otherwise? Does not the Peace, and Calm, and Security, and Bliss that comes to you with this Realization, far more than counterbalance the petty nothings that you have discarded? We think that there can be but one answer to this, when you have fully Realized the Truth.
What gives you the greatest Satisfaction and Content in Life? Let us see. Well, there is the Satisfaction of Immortality. The human mind instinctively craves this. Well, what that even the highest finite conceptions of Future Life have given you, can compare with the assurance of Actual Being, in and of the Absolute? What are your petty conceptions of "heavens," "paradises," "happy-hunting-grounds," "divine regions of the blessed," and the other ideas of the various religious sects, when compared with the conceptions of your Infinite and Eternal Existence in Spirit—your relation with The One—that conception of Infinite Wisdom, Being, and Bliss? When you grasp this truth, you will see that you are "in Eternity right Now," and are Immortal even this moment, as you have always been.
Now, what we have said above is not intended to deny the "heaven-worlds," or planes. On the contrary, you will find much in the teachings regarding these, which the Yogis enter into with much detail. But, we mean that back of all the "heavens" and "celestial planes," there is a still higher state of being being—the "Absolute Being." Even the "heavens," and "heaven-worlds," and regions of theDevas, or Archangels, are but relative states—there is a state higher than even these exalted relative states, and that is the State of the Conscious Unity and Identity with the One. When one enters into that State, he becomes more than Man—more than gods—he is then "in the bosom of the Father."
And now, before proceeding to a consideration of the phenomenal manifestation of the Absolute—the evolving of the Universe in the Infinite Mind—we will again call your attention to the fact that underlies all the Universe of forms, shapes and appearances, and that is, as we stated in our last lesson:
All Manifestations and Emanations of the Absolute are Mental Creations of the Absolute—Thought-Forms held in the Infinite Mind—the Infinite Spirit in them—and they in the Infinite Spirit. And, the only Real Thing about Man is the Spirit involved in the Thought-Form—the rest is mere Personality, which changes and ceases to be. The Spirit in the Soul of Man, is the Soul of the Soul, which is never born; never changeth; never dieth—this is The Real Self of Man, in which, indeed, he is "One with the Father."
And, now let us consider the Yogi Teachings regarding the creation of the Universe, and the evolution of the living forms thereon. We shall endeavor to give you the story as plainly as may be, holding fast to the main thought, and avoiding the side-paths of details, etc., so far as is possible.
In the first place, we must imagine ourselves back to the beginning of a "Day of Brahm,"—the first dawn of that Day, which is breaking from the darkness of a "Night of Brahm." Before we proceed further, we must tell you something about these "Days and Nights of Brahm," of which you have seen much mention in the Oriental writings.
The Yogi Teachings contain much regarding the "Days and Nights of Brahm;" the "In-breathing and Out-breathing of the Creative Principle;" the periods of "Manvantara," and the periods of "Pralaya." This thought runs through all the Oriental thought, although in different forms, and with various interpretations. The thought refers to the occult truth that there is in Cosmic Nature alternate periods of Activity and Inactivity—Days and Nights—In-breathings and Out-breathings—Wakefulness and Sleep. This fundamental law manifests in all Nature, from Universes to Atoms. Let us see it now in its application to Universes.
At this point we would call the attention of the student that in many of the presentations of the Hindu Teachings the writers speak as if the Absolute,Itself, were subject to this law of Rhythm, and had Its Periods of Rest and Work, like Its manifestations. This is incorrect. The highest teachings do not so hold, although at first glance it would so appear. The teaching really is that while the Creative Principle manifests this rhythm, still even this principle, great though it be, is a manifestation of the Absolute, and not the Absolute itself. The highest Hindu teachings are firm and unmistakable about this point.
And, another point, in which there is much mistaken teaching. In the periods of Creative Inactivity in a Universe it must not be supposed that there is no Activity anywhere. On the contrary, there is never a cessation of Activity on the part of the Absolute. While it is Creative Night in one Universe, or System of Universes, there is intense activity of Mid-Day in others. When we say "The Universe" we mean the Universe of Solar Systems—millions of such systems—that compose the particular universe of which we have any knowledge. The highest teachings tell us that this Universe is but one of a System of Universes, millions in number—and that this System is but one, in a higher System, and so on and on, to infinity. As one Hindu Sage hath said: "Well do we know that the Absolute is constantly creating Universes in Its Infinite Mind—and constantly destroying them—and, though millions upon millions of aeons intervene between creation and destruction, yet doth it seem less than the twinkle of an eye to The Absolute One."
And so the "Day and Night of Brahm" means only the statement of the alternating periods of Activity and Inactivity in some one particular Universe, amidst the Infinite Universality. You will find a mention of these periods of Activity and Inactivity in the "Bhagavad Gita," the great Hindu epic. The following quotations, and page references, relate to the edition published by the Yogi Publication Society, which was compiled and adapted by the writer of these lessons. In that edition of the "Bhagavad Gita," on page 77, you will find these words attributed toKrishna, the Absolute One in human incarnation:
"The worlds and universes—yea, even the world of Brahm, a single day of which is like unto a thousandYugas(four billion years of the earth), and his night as much—these worlds must come and go… The Days of Brahm are succeeded by the Nights of Brahm. In these Brahmic Days all things emerge from invisibility, and become visible. And, on the coming of the Brahmic Night, all visible things again melt into invisibility. The Universe having once existed, melteth away; and lo! is again re-created."
And, in the same edition, on page 80, we find these words, attributed to the same speaker:
"At the end of aKalpa—a Day of Brahm—a period of Creative Activity—I withdraw into my nature, all things and beings. And, at the beginning of anotherKalpa, I emanate all things and beings, and re-perform my creative act."
We may say here, in passing, that Modern Science now holds to the theory of periods of Rhythmic Change; of Rise and Fall; of Evolution and Dissolution.
It holds that, beginning at some time in the past aeons of time, there was the beginning of an upward or evolutionary movement, which is now under way; and that, according to the law of Nature, there must come a time when the highest point will be reached, and then will come the beginning of the downward path, which in time must come to an end, being succeeded by a long period of inactivity, which will then be followed by the beginning of a new period of Creative Activity and Evolution—"a Day of Brahm."
This thought of this law of Rhythm, in its Universal form, has been entertained by the thinkers of all times and races. Herbert Spencer expressly held to it in his "First Principles," expressing it in many ways akin to this: "Evolution must come to a close in complete equilibrium or rest;" and again, "It is not inferable from the general progress towards equilibrium, that a state of universal quiescence or death will be reached; but that if a process of reasoning ends in that conclusion, a further process of reasoning points to renewals of activity and life;" and again, "Rhythm in the totality of changes—alternate eras of evolution and dissolution." The Ancient Western Philosophers also indulged in this idea. Heraclitus taught that the universe manifested itself in cycles, and the Stoics taught that "the world moves in an endless cycle, through the same stages." The followers of Pythagoras went even further, and claimed that "the succeeding worlds resemble each other, down to the minutest detail," this latter idea, however—the idea of the "Eternal Recurrence"—while held by a number of thinkers, is not held by the Yogi teachers, who teach infinite progression—an Evolution of Evolution, as it were. The Yogi teachings, in this last mentioned particular, are resembled more by the line of Lotze's thinking, as expressed in this sentence from hisMicro-cosmos:"The series of Cosmic Periods, … each link of which is bound together with every other; … the successive order of these sections shall compose the unity of an onward-advancing melody." And, so through the pages of Heraclitus, the Stoics, the Pythagoreans, Empedocles, Virgil, down to the present time, in Nietzsche, and his followers, we find this thought of Universal Rhythm—that fundamental conception of the ancient Yogi Philosophy.
And, now, returning to the main path of our thought—let us stand here at the beginning of the dawn of a Day of Brahm. It is verily a beginning, for there is nothing to be seen—there is nothing but Space. No trace of Matter, Force or Mind, as we know these terms. In that portion of Infinite Space—that is, of course, in that "portion" of the Infinite Mind of the Absolute One, for even Space is a "conception" of that Mind, there is "Nothing." This is "the darkest moment, just before the dawn."
Then comes the breaking of the dawn of the Brahmic Day. The Absolute begins the "creation" of a Universe. And, how does It create? There can be no creation of something out of nothing. And except the Absolute Itself there is but Nothing.
Therefore The Absolute must create the Universe out of Its own "substance," if we can use the word "substance" in this connection. "Substance" means, literally, "that which stands under," being derived from the two Latin words,sub, meaning "under," andstare, meaning "to stand." The English word "understand" means, literally, "to stand under"—the two words really meaning the same. This is more than a coincidence.
So the Absolute must create the Universe from its own substance, we have seen. Well, what is this "substance" of the Absolute? Is it Matter? No! for Matter we know to be, in itself, merely a manifestation of Force, or Energy. Then, is it Force or Energy? No! because Force and Energy, in itself, cannot possess Mind, and we must think of the Absolute as possessing Mind, for it manifests Mind, and what is manifested must be in the Manifestor, or Manifesting Agent. Then this "substance" must be Mind? Well, yes, in a way—and yet not Mind as we know it, finite and imperfect. But something like Mind, only Infinite in degree and nature—something sufficiently greater than Mind as we know it, to admit of it being the Cause of Mind. But, we are compelled to think of it as "Infinite Mind," for our finite Minds can hold no higher conception. So we are content to say that this "substance" from which the Absolute must create the Universe is a something that we will call Infinite Mind. Fix this in your mind, please, as the first step in our conception.
But, how can the Infinite Mind be used to create finite minds, shapes, forms, and things, without it being lessened in quantity—how can you take something from something, and still have the original something left? An impossibility! And, we cannot think of the Absolute as "dividing Itself up" into two or more portions—for if such were the case, there would be two or more Absolutes, or else None. There cannot be two Absolutes, for if the Absolute were to divide itself so there would be no Absolute, but only two Relatives—two Finites instead of One Infinite. Do you see the absurdity?
Then how can this work of Creation be accomplished, in view of these difficulties which are apparent even to our finite minds? You may thresh this question over and over again in your minds—men have done so in all times—and you will not find the answer except in the fundamental Idea of the Yogi Teachings. And this Fundamental Idea is that the creation is purely a Mental Creation, and the Universe is the Mental Image, or Thought-Form, in the Mind of the Absolute—in the Infinite Mind, itself. No other "creation" is possible. And so this, say the Yogi Masters, this is the Secret of Universal Creation. The Universe isof, andin, the Infinite Mind, and this is the only way it could be so. So, fix in your mind this second step in our conception.
But then, you ask us, from whence comes Force, Matter, and Finite Mind?Well asked, good student—your answer shall be forthcoming. Here it is.
Finite Mind; Force or Energy; and Matter; in themselves have no existence. They are merely Mental Images, or Thought-Forms in the Infinite Mind of the Absolute. Their whole existence and appearance depends upon their Mental Conception and Retention in the Infinite Mind. In It they have their birth, rise, growth, decline and death.
Then what is Real about ME, you may ask—surely I have a vivid consciousness of Reality—is this merely an illusion, or shadow? No, not so! that sense of Reality which you possess and which every creature or thing possesses—that sense of "I Am"—is the perception by the Mental Image of the Reality of its Essence—and that Essence is the Spirit. And that Spirit is the SUBSTANCE OF THE ABSOLUTE embodied in Its conception, the Mental Image. It is the perception by the Finite, of its Infinite Essence. Or, the perception by the Relative of its Absolute Essence. Or, the perception by You, or I, or any other man or woman, of the Real Self, which underlies all the sham self or Personality. It is the reflection of the Sun, in the dew-drop, and thousands of dew-drops—seemingly thousands of Suns, and yet but One. And yet, that reflection of the Sun in the dewdrop is more than a "reflection," for it is the substance of the Sun itself—and yet the Sun shines on high, one and undivided, yet manifesting in millions of dew-drops. It is only by figures of speech that we can speak of the Unspeakable Reality.
To make it perhaps plainer to some of you, let us remind you that even in your finite Mental Images there is evident many forms of life. You may think of a moving army of thousands of men. And yet the only "I" in these men is your own "I." These characters in your mind move and live and have their being, and yet there is nothing in them except "You!" The characters of Shakespeare, Dickens, Thackeray, Balzac, and the rest, were such strong Mental Images that not only their creators were carried away by their power, and apparent ability, but even you who read of them, many years after, perhaps, feel the apparent reality, and weep, or smile, or grow angry over their actions. And, yet there was no Hamlet, outside of Shakespeare's mind; no Micawber outside of Dickens; no Pere Goriot outside of Balzac.
These illustrations are but finite examples of the Infinite, but still they will give you an idea of the truth that we are trying to unfold in your mind. But you must not imagine that You and I, and all others, and things, are but mere "imaginations," likeourcreated characters—that would be a most unhappy belief. The mental creations held by You and I, and other finite minds, are butfinite creations of finite minds, while WE, ourselves, are the finite creations of an INFINITE MIND. While our, and Dickens', and Balzac's, and Shakespeare's creations live and move and have their being, they have no other "I" than our Finite Minds, while we, the characters in the Divine Drama, Story, or Epic, have for our "I"—our Real Self—the ABSOLUTE REALITY. They have merely a background of our finite personalities, and minds, before which they may desport themselves. until, alas! the very background fades away to dust, and both background and shadows disappear. But, we have behind our personalities the Eternal Background of Reality, which changeth not, neither doth it Disappear. Shadows on a screen though our Personalities may be, yet the Screen is Real and Eternal. Take away the finite screen and the shadows disappear—but our Screen remains forever.
WeareMental Images in the Infinite Mind—the Infinite Mind holds us safe—we cannot be lost—we cannot be hurt—we can never disappear, unless we be absorbed in the Infinite Mind itself, and then we STILL ARE! The Infinite Mind never forgets—it never can overlook us—it is aware of our presence, and being, always. We are safe—we are secure—we ARE! Just as we could not be created from Nothing—so we cannot be converted into Nothing. We are in the All—and there is no outside.
At the dawn of the Brahmic Day, The Absolute begins the creation of a new Universe, or the recreation of one, just as you may care to state it. The highest Yogi Teachings inform us that the information relating to this event (which is, of course, beyond the personal knowledge of man as we know him) has been passed down to the race from teachers, who have received it from still higher teachers, and so on, and on and on, higher and higher, until it is believed to have originated with some of those wonderfully developed souls which have visited the earth from higher planes of Being, of which there are many. In these lessons we are making no claims of this sort, but pass on the teachings to you, believing that their truth will appeal to those who are ready for them, without any attempt to attribute to them an authority such as just mentioned. Our reference to this high source of the teachings was made because of its general acceptance in the Eastern countries, and by occultists generally.
The Yogi teachings inform us that, in the Beginning, The Absolute formed a Mental Image, or Thought-Form, of an Universal Mind—that is, of an Universal Principle of Mind. And here the distinction is made between this Universal Mind Principle, or Universal Mind-Stuff, as some have called it, and the Infinite Mind itself. The Infinite Mind is something infinitely above this creation of the Universal Mind Principle, the latter being as much an "emanation" as is Matter. Let there be no mistake about this. The Infinite Mind is Spirit—the Universal Mind Principle is "Mind-Stuff" of which all Finite Mind is a part. This Universal Mind Principle was the first conception of The Absolute, in the process of the creation of the Universe. It was the "Stuff" from which all Finite Mind forms, and is formed. It is the Universal Mental Energy. Know it as such—but do not confound it with Spirit, which we have called Infinite Mind, because we had no other term. There is a subtle difference here, which is most important to a careful understanding of the subject.
The Yogi teachings inform us that from this Mental Principle there was developed the Universal Principle of Force or Energy. And that from this Universal Force Principle there developed the Universal Principle of Matter. The Sanscrit terms for these Three Principles are as follows:Chitta, or the Universal Mind Substance, or Principle;Prana, or the Universal Energy Principle; andAkasa, or the Universal Principle of Matter. We have spoken of these Three Principles, or Three Great Manifestations, in our "Advanced Course" of lessons, which followed our "Fourteen Lessons," several years ago, but it becomes necessary for us to refer to them again at this place in connection with the present presentation of the subject. As was stated in the lessons just mentioned, these Three Manifestations, or Principles, are really one, and shade into each other. This matter has been fully touched upon in the concluding lessons of the aforesaid "Advanced Course," to which we must refer you for further details, in order to avoid repetition here. You will find a wonderful correspondence between these centuries-old Yogi teachings, and the latest conceptions of Modern Science.
Well, to return to the main path once more, the Teachings inform us that The Absolute "thought" into being—that is, held the Mental Image, or Thought-Form, of—Chitta, or Universal Mind Principle. ThisChittawas finite, of course, and was bound and governed by the Laws of Finite Mind, imposed upon it by the Will of The Absolute. Everything that is Finite is governed by Laws imposed by the great LAW which we call The Absolute. Then began the Great INVOLUTION which was necessary before Evolution was possible. The word "Involve," you know, means "to wrap up; to cover; to hide; etc.;" and the word "Evolve" means "to unwrap; to unfold; to un-roll; etc." Before a thing can be "evolved," or "unfolded," it must first have been "involved" or "folded-in, or wrapped up, etc." Everything must be "involved" before it can be "evolved;" remember this, please—it is true on all planes, mental, physical, and spiritual. A thing must be "put in" before it may be "taken out." This truth, if remembered and applied to metaphysical problems, will throw the clearest light upon the darkest problems. Make it your own.
Therefore before the process of Evolution from the gross forms of Matter up to the higher, and then on to the Mental, from higher to higher, and then on the Spiritual plane—that Evolution which we see being performed before our sight today—before that Evolution became possible there was a necessary Involution, or "wrapping-up." The Spirit of the Absolute first "involved" itself in its Mental Image; Thought-Form, or Creation, of the Mind Principle, just as you may "involve" yourself in an earnest thought in deep meditation. Did you never "lose yourself" in thought, or "forget yourself" in an idea? Have you not spoken of yourself as having been "wrapped in thought?" Well, then you can see something of what is here meant, at least so far as the process of "involution" is concerned. You involve yourself in your meditations—the Absolute involves Itself in Its Mental Creations—but, remember the one is Finite, and the other Infinite, and the results are correspondingly weak or strong.
Obeying the laws imposed upon it, the Mental Principle then involved itself in the Energy Principle, orPrana, and the Universal Energy sprang into existence. Then, in obedience to the same Laws, thePranainvolved itself in theAkasa, or Universal Matter Principle. Of course each "involving" practically "created" the "wrapper," "sheath" of the lower Principle. Do you see this? Each, therefore, depends upon the Principle higher than itself, which becomes its "Parent Principle," as the Yogis express it. And in this process of Involution the extreme form of Matter was reached before the process of Evolution became possible. The extreme form of gross Matter is not known to us today, on this planet, for we have passed beyond it. But the teachings inform us that such forms were as much grosser that the grossest Matter that we know today, as the latter is gross in comparison with the most ethereal vapors known to Modern Science. The human mind cannot grasp this extreme of the scale, any more than it can the extreme high degree of manifestation.
At this point we must call your attention to certain occult teachings, widely disseminated, which the highest Yogi teachers discountenance, and contradict. We allude to the teaching that in the process of Involution there was a "degeneration" or "devolution" from higher to lower forms of life, until the gross state of Matter was reached. Such a teaching is horrible, when considered in detail. It would mean that The Absolute deliberately created high forms of life, arch-angels, and higher than these—gods in fact—and then caused them to "devolve" until the lowest state was reached. This would mean the exact opposite of Evolution, and would mean a "going down" in accordance with the Divine Will, just as Evolution is a "going up" in accordance with the Divine Will.
This is contrary to man's best instincts, and the advanced Yogi teachings inform us that it is but an illusion or error that men have created by endeavoring to solve spiritual mysteries by purely intellectual processes. The true teaching is that the process of Involution was accomplished by a Principle involving itself in the lower Principle created within itself, and so on until the lowest plane was reached. Note the difference—"Principles as Principles" did this, and not as Individual Forms of Life or Being. There was no more a "devolution" in this process than there was in The Absolute involving itself in the Mental Image of the Mind Principle. There was no "devolution" or "going down"—only an "involution" or "wrapping up," of Principle, within Principle—the Individual Life not having as yet appeared, and not being possible of appearance until the Evolutionary process began.
We trust that we have made this point clear to you, for it is an important matter. If the Absolute first made higher beings, and then caused them to "devolute" into lower and lower forms, then the whole process would be a cruel, purposeless thing, worthy only of some of the base conceptions of Deity conceived of by men in their ignorance. No! the whole effort of the Divine Will seems to be in the direction of "raising up" Individual Egos to higher and still higher forms. And in order to produce such Egos the process of "Involution" of Principles seems to have been caused, and the subsequent wonderful Evolutionary process instituted. What that "Reason" is, is Unknowable, as we have said over and over again. We cannot pry into the Infinite Mind of the Absolute, but we may form certain conclusions by observing and studying the Laws of the Universe, which seem to be moving in certain directions. From the manifested Will of the Divine One, we may at least hazard an idea as to its purposes. And these purposes seem to be always in an "upward" lifting and evolution. Even the coming of the "Night of Brahm" is no exception to this statement, as we shall see in future lessons.
From the starting of the process of Involution from the Mental Principle, down to the extreme downward point of the grossest Manifestation of Matter, there were many stages. From the highest degree of the Finite Mind, down to lower and still lower degrees; then on to the plane of Force and Energy, from higher to lower degrees of Principle within Principle; then on to the plane of Matter, the Involutionary urge proceeded to work. When the plane of Matter was reached, it, of course, showed its highest degree of manifested Matter—the most subtle form of Ether, orAkasa. Then down, down, down, went the degrees of Matter, until the grossest possible form was reached, and then there was a moment's pause, before the Evolutionary process, or upward-movement, began. The impulse of the Original Will, or Thought, had exhausted its downward urge, and now began the upward urge or tendency. But here was manifested a new feature.
This new feature was "The Tendency toward Individualization." During the downward trend the movement wasen masse, that is, by Principle asPrinciple, without any "splitting up" into portions, or centers. But with the first upward movement there was evidenced a tendency toward creating Centers of Energy, or Units of activity, which then manifested itself, as the evolutionary movement continued, from electrons to atoms; from atoms to man. The gross matter was used as material for the formation of finer and more complex forms; and these in turn combined, and formed higher, and so on, and on. And the forms of Energy operated in the same way. And the manifestations of centers of Mind or consciousness in the same way. But all in connection. Matter, Energy and Mind formed a Trinity of Principles, and worked in connection. And the work was always in the direction of causing higher and higher "forms" to arise—higher and higher Units—higher and higher Centers. But in every form, center or unit, there was manifested the Three Principles, Mind, Energy, and Matter. And within each was the ever present Spirit. For Spiritmustbe in All—just as All must be in Spirit.
And, so this Evolutionary process has continued ever since, and must continue for aeons yet. The Absolute is raising itself up into Itself higher and higher Egos, and is providing them with higher and higher sheaths in which to manifest. And, as we shall see in these lessons, as we progress, this evolution is not only along the physical lines, but also along the mental. And it concerns itself not only with "bodies," but with "souls," which also evolve, from time to time, and bodies are given these souls in order that they may work out their evolution. And the whole end and aim of it all seems to be that Egos may reach the stage where they are conscious of the Real Self—of the Spirit within them, and its relation to the Spirit of the Absolute, and then go on and on and on, to planes of life and being, and activities of which even the most advanced of the race may only dream.
As some of the Ancient Yogi Teachers have said: "Men are evolving into super-men; and super-men into gods; and gods into super-gods; and super-gods into Something still higher; until from the lowest bit of matter enclosing life, unto the highest being—yea, even unto The Absolute—there is an Infinite Ladder of Being—and yet the One Spirit pervades all; is in all, as the all is in It."
The Creative Will, of which we have spoken in these lessons, is in full operation all through Life. The Natural Laws are laws of Life imposed by The Absolute in his Mental Image. They are the Natural Laws of this Universe, just as other Universes have other Laws. But The Absolute Itself has no Laws affecting It—It, in ItselfisLAW.
And these Laws of Life, and Nature, along its varying planes, Material, of Energy; and Mental; are also, in the Divine Mind, else they would not be at all, even in appearance. And when they are transcended, or apparently defied by some man of advanced development, it is only because such a man is able to rise above the plane upon which such laws are operative. But even this transcending is, in itself, in accordance with some higher law.
And so, we see that All, high and low—good and bad—simple or complex—all are contained Within the Mind of the One. Gods, angels, adepts, sages, heavens, planes,—all, everything—is within the Universe, and the Universe is Within the Mind of the One. And all is proceeding in accordance with Law. And all is moving upward and onward, along the lines of Evolution. All is Well. We are held firmly in The Mind of the One.
And, just as the tendency was from the general Principle toward the particular Individual Soul, so is there a Reconciliation later on, for the Individual soul, as it develops and unfolds, loses its sense of Separateness, and begins to feel its identity with the One Spirit, and moves along the lines of unfoldment, until it becomes in Conscious Union with God. Spiritual Evolution does not mean the "growth of the Spirit," for the Spirit cannot grow—it is already Perfect. The term means the unfoldment of the Individual Mind, until it can recognize the Spirit Within. Let us close this lesson with the
There is but ONE. That ONE is Spirit. In the Infinite Mind of that ONE SPIRIT there arose the Mental Image or Thought-Form of this Universe. Beginning with the Thought of the Principle in Mind; and passing on to the Principle of Energy; and then on to the Principle of Matter; proceeded the Involutionary Process of Creation. Then, upward began the Evolutionary Process, and Individual Centers or Units were formed. And the tendency, and evolutionary urge is ever in the direction of "unfolding" within the Ego of the Realization of the Indwelling Spirit. As we throw off sheath after sheath, we approach nearer and nearer to the SPIRIT within us, which is the One Spirit pervading all things. This is the Meaning of Life—the Secret of Evolution. All the Universe is contained Within the Mind of The One. There is Nothing outside of that Infinite Mind. There is no Outside, for the One is All in All; Space, Time, and Laws, being but Mental Images in that Mind, as are likewise all shapes and forms, and phenomena. And as the Ego unfolds into a realization of Itself—Its Real Self—so does its Wisdom and Power expand. It thus enters into a greater and greater degree of its Inheritance. Within the Mind of the One, is All there is. And I, and Thou, and All Things are HERE within that Infinite Mind. We are always "held in Mind" by The Absolute—are always safe here. There is nothing to harm us, in Reality, for our Real Self is the Real Self of the Infinite Mind. All is Within the Mind of the One. Even the tiniest atom is under the Law, and protected by the Law. And the LAW is All there Is. And in that Law we may rest Content and Unafraid. May this Realization be YOURS.