Lesson I. The One
The
Yogi Philosophy may be divided into several great branches, or fields.
What is known as "Hatha Yoga" deals with the physical body and
its control; its welfare; its health; its preservation; its laws, etc. What is
known as "Raja Yoga" deals with the Mind; its control; its development; its unfoldment, etc. What is known as "Bhakti Yoga" deals with
the Love of the Absolute-God. What is known as "Gnani Yoga"
deals with the scientific and intellectual knowing of the great questions
regarding Life and what lies back of Life-the Riddle of the Universe.
Each branch of Yoga
is but a path leading toward the one
end-unfoldment, development, and growth. He who wishes first to develop, control and strengthen his physical body so as to render it a fit
instrument of the Higher Self, follows the path of "Hatha
Yoga." He who would develop his
will-power and mental faculties, unfolding the inner senses, and latent powers,
follows the path of "Raja Yoga." He who wishes to develop by
"knowing"-by studying the fundamental principles, and the wonderful
truths underlying Life, follows the path of "Gnani Yoga." And he who
wishes to grow into a union with the One Life
by the influence of Love, he follows the path of "Bhakti
Yoga."
But it must not be
supposed that the student must ally himself to only a single one of these paths
to power. In fact, very few do. The majority prefer to gain a rounded knowledge, and acquaint themselves
with the principles of the several branches, learning something of each, giving
preference of course to those branches that appeal to them more strongly, this
attraction being the indication of need, or requirement, and, therefore,
being the hand pointing out the path.
It is well for every one to know
something of "Hatha Yoga," in order that the body may be purified,
strengthened, and kept in health in order to become a more fitting instrument
of the Higher Self. It is well that each one should know something of
"Raja Yoga," that he may understand the training and control of the
mind, and the use of the Will. It is well that every one should learn the
wisdom of "Gnani Yoga," that he may realize the wonderful truths
underlying life-the science of Being. And, most assuredly every one should know
something of Bhakti Yogi, that he may understand the great teachings regarding
the Love underlying all life.
We have written awork on "Hatha Yoga," and
a course on "Raja Yoga" which is now in book form. We have told you
something regarding "Gnani Yoga" in our Fourteen Lessons, and also in
our Advanced*' Course. We have written something regarding "Bhakti Yoga"
in our Advanced Course, and, we hope, have taught it also all through our other
lessons, for we fail to see how one can teach or study any of the branches of
Yoga without being filled with a sense of Love and Union with the Source of all
Life. To know the Giver of Life, is to love him, and the more we
know of him, the more love will we manifest.
In this course of lessons, of which this is the first, we shall take up the subject of "Gnani Yoga"-the Yoga of Wisdom, and will endeavor to make plain some
of its most important and highest teachings. And, we
trust that in so doing, we shall be able to awaken
in you a still higher realization of your relationship
with the One, and a corresponding Love for that
in which you live, and move and have your being.
We ask for your loving sympathy and cooperation in our task.
Let us
begin by a consideration of what has been called
the "Questions of Questions"-the question: "What
is Reality?" To understand the question we have but to take a look around
us and view the visible world. We see great masses of something that science has called "matter." We see in operation a wonderful something called "force" or "energy" in its
countless forms of manifestations. We see things that
we call "forms of life," varying in manifestation from the tiny speck of slime that we call the Moneron, up to that form
that we call Man.
But study
this world of manifestations by means of science
and research-and such study is of greatest value-still we must find ourselves
brought to a point where we cannot progress further.
Matter melts into mystery-Force resolves itself
into something else- the secret of living-forms subtly
elude us-and mind is seen as but the
manifestation of something even finer. But
in losing these things of appearance and manifestation, we find
ourselves brought up face to face with a Something Else that we see must underlie all these varying forms, shapes and
manifestations. And that Something Else, we call Reality, because it is
Real, Permanent, Enduring. And although men may differ, dispute, wrangle, and
quarrel about this Reality, still there is
one point upon which they must agree, and that is that Reality is One-that
underlying all forms and manifestations there must be a One Reality from
which all things flow. And this inquiry
into this One Reality is indeed the Question of Questions of the
Universe.
The
highest reason of Man-as well as his deepest intuition -has always
recognized that this Reality or Underlying Being must be but ONE, of which all Nature is but varying degrees of
manifestation, emanation, or expression. All have recognized that Life
is a stream flowing from One great fount, the nature and name of which is
unknown-some have said unknowable. Differ as men do about theories regarding
the nature of this one, they all agree that it can be but One. It is only when
men begin to name and analyze this One, that confusion results.
Let us see what men
have thought and said about this One-it may help us to understand the nature of
the problem.
The materialist claims that this one is a something called
Matter-self-existent-eternal-infinite-containing within itself the
potentiality of Matter, Energy and Mind.
Another school, closely allied to the materialists,
claim that this One is a something called Energy, of which Matter and
Mind are but modes of motion. The Idealists claim that the One is a something
called Mind, and that Matter and Force are
but ideas in that One Mind. Theologians claim that this One is a
something called a personal God, to whom
they attribute certain qualities, characteristics, etc., the same varying with their creeds and
dogmas. The Naturistic school claims that this One is a something
called Nature, which is constantly manifesting itself in countless
forms. The occultist, in their varying schools, Oriental and Occidental, have
taught that the One was a Being whose Life constituted the life of all living
forms.
All philosophies,
all science, all religions, inform us that this world of shapes, forms and
names is but a phenomenal or shadow world-a
show-world-back of which rests
Reality, called by some name of the teacher. Rut remember this, all
philosophy that counts is based upon some form of monism-Oneness -whether
the concept be a known or unknown god; an
unknown or unknowable principle; a substance; an Energy, or Spirit.
There is but One-there can be but One-such is the inevitable conclusion of the
highest human reason, intuition or faith.
And, likewise, the
same reason informs us that this One Life
must permeate all apparent forms of life, and that all apparent material
forms, forces, energies, and principles must be emanations from that One, and,
consequently "of" it. It may be objected to, that the creeds teaching a personal god do not so hold, for they teach that their God is the creator of the Universe, which he has set aside from himself as a workman sets aside
his workmanship. But this objection avails naught,
for where could such a creator obtain the material for his universe, except
from himself; and where the energy, except from the same
source; and where the Life, unless from his One Life. So in the end, it is seen that there must be but One-not two,
even if we prefer the terms God and
his Universe, for even in this
case the Universe must have proceeded from God, and can only live, and move and
act, and think, by virtue of his Essence permeating it.
In
passing by the conceptions of the various thinkers, we
are struck by the fact that the various schools seem to
manifest a one-sidedness in their theories, seeing
only that which fits in with their theories, and ignoring the rest.
The Materialist talks about Infinite and
Eternal Matter, although the latest scientific investigations have shown us Matter fading into Nothingness-the Eternal Atom being split into
countless particles called
Corpuscles or Electrons, which at the
last seem to be nothing but a unit of Electricity, tied up in a "knot in the
Ether"-although just what the
Ether is, Science docs not dare to guess. And Energy, also seems to be unthinkable except as operating through matter, and always seems to be acting under the operation of Laws-and Laws without a Law
giver, and a Law giver without mind or something
higher than Mind, is unthinkable. And Mind, as we
know it, seems to be bound up with matter and energy in a wonderful
combination, and is seen to be subject to laws outside of
itself, and to be varying, inconstant, and
changeable, which attributes cannot be conceived of as belonging to the
Absolute. Mind as we know it, as well as Matter
and Energy, is held by the highest occult teachers to
be but an appearance and a relativity of something
far more fundamental and enduring, and we are
compelled to fall back upon that old term which wise men have used in order to describe that Something Else that lies back of, and under, Matter, Energy and Mind-and that word is "Spirit"
We cannot tell just what is meant by the word "Spirit,"
for we have nothing with which to describe it. But we can think of it as
meaning the "essence" of Life and
Being-the Reality underlying Universal Life.
Of course no name can be given to this One, that will fitly describe it. But we have used the term "The Absolute"
in our previous lessons, and consider it advisable to continue its use,
although the student may substitute any other name that
appeals to him more strongly. We do not use the word
God (except occasionally in order to bring out a
shade of meaning) not because we object to it, but
because by doing so we would run the risk of identifying The Absolute with some idea of a personal god with certain theological attributes. Nor docs the word
"Principle" appeal to us, for it seems to imply a cold, unfeeling,
abstract thing, while we conceive the
Absolute Spirit or Being to be a warm, vital, living, acting, feeling
Reality. We do not use the word Nature,
which many prefer, because of its
materialistic meaning to the minds of many,
although the word is very dear to us when referring to the outward manifestation of the Absolute Life.
Of the real nature
of The Absolute, of course, we can know
practically nothing, because it transcends all human experience and Man
has nothing with which he can measure the Infinite. Spinoza was right when he said that "to define God is to deny
him," for any attempt to
define, is. of course an attempt to limit or make finite the Infinite. To define a thing is to identify it with something else-and where is the something
else with which to identify the Infinite? The Absolute cannot Ik* described in terms of the Relative.
It is not Something, although it contains
within itself the reality underlying Everything. It cannot be said to
have the qualities of any of its apparently separated parts, for it is the
ALL. It is all that really IS.
It is beyond Matter, Force, or Mind as we know it, and yet these
tilings emanate from it, and must be within its nature. For what is in the
manifested must be in the manifestor-no stream can rise higher than its source-the effect cannot be greater than the
cause -you cannot get something out of nothing.
But it is hard for the human mind to take hold of That
which is beyond its experience-many philosophers
consider it impossible-and so we must think of the
Absolute in the concepts and terms of its highest manifestation.
We find Mind higher in the scale than Matter or Energy, and so we are
justified in using the terms of Mind in
speaking of the Absolute, rather than the terms of Matter or Energy-so
let us try to think of an Infinite Mind, whose powers and capacities are raised to an infinite degree-a Mind of
which Herbert Spencer said that it
was "a mode of being as much transcending intelligence and will, as
these transcend mere mechanical motion."
While it is true
(as all occultists know) that the best
information regarding the Absolute come from regions of the Self higher
than Intellect, yet we are in duty bound to examine the reports of the
Intellect concerning its information regarding the One. The Intellect has been developed in us for use-for
the purpose of examining, considering, thinking-and it behooves us to
employ it. By turning it to this purpose, we
not only strengthen and unfold it, but we also get certain information
that can reach us by no other channel. And moreover, by such use of the
Intellect we are able to discover many
fallacies and errors that have crept into our minds from the opinions
and dogmas of others-as Kant said: "The chief, and perhaps the only, use of a philosophy of pure reason is a
negative one. It is not an organon for extending, but a discipline for
limiting ! Instead of discovering truth, its modest function is to
guard against error." Let us then
listen to the report of the Intellect, as well as of the higher fields
of mentation.
One of the first reports of the Intellect, concerning the Absolute, is that it must have existed forever, and must continue to exist forever. There is no escape from
this conclusion, whether one view the matter from the
viewpoint of the materialist, philosopher, occultist,
or theologian. The Absolute could not have sprung from Nothing, and there was
no other cause outside of itself from which it
could have emanated And there can be no cause outside
of itself which can terminate its being. And we
cannot conceive of Infinite Life, or Absolute Life,
dying. So the Absolute must be Eternal-such is the report of the Intellect.
This
idea of the Eternal is practically unthinkable to the human mind, although it is forced to believe that it must be a
quality of the Absolute. The trouble arises
from the fact that the Intellect is compelled to see everything through the veil of Time, and Cause and Effect. Now,
Cause and Effect, and Time, are merely
phenomena or appearances of the relative world, and have no place in the Absolute
and Real. Let us see if we can understand this.
Reflection
will show you that the only reason that you are
unable to think of or picture a Causeless Cause,
is because everything that you have experienced in
this relative world of the senses has had a cause-something from which it
sprung. You have seen Cause and Effect in full
operation all about you, and
quite naturally your Intellect has taken it for granted
that there can be nothing uncaused-nothing without a
preceding cause. And the Intellect is perfectly right, so far as Things are
concerned, for all Things are relative and are therefore caused. But back
of the caused things must lie THAT which is the
Great Causer of Things, and which, not being a Thing itself, cannot have been caused-cannot be the effect of a cause. Your minds reel when you try
to form a mental image of That which
has had no cause, because you have had no experience in the sense world of such a thing, and there fail to form the image.
It is out of your experience, and you cannot form the mental picture. But yet your mind is compelled to
believe that there must have been an
Original One, that can have had no
cause. This is a hard task for the Intellect, but in time it comes to
see just where the trouble lies, and ceases
to interpose objections to the voice of the higher regions of the self.
And,
the Intellect experiences a similar difficulty when it
tries to think of an Eternal-a That which is above
and outside of Time. We see Time in operation everywhere,
and take it for granted that Time is a reality-an
actual thing. But this is a mistake of the senses. There is no such thing
as Time, in reality. Time exists solely in
our minds. It is merely a form of
perception by which we express our consciousness of the Change in
Things.
We cannot think of Time except in connection with a succession of
changes of things in our consciousness-either
things of the outer world, or the passing of thought-things through our
mind. A day is merely the consciousness of the passing of the sun-an hour or
minute merely the subdivision of the day, or else the consciousness of the movement of the hands of the clock-merely the consciousness of the movement of
Things-the symbols of changes in Things. In a world without changes in
Things, there would be no such thing as Time. Time is but a mental invention.
Such is the report of the Intellect.
And, besides the conclusions of pure abstract reasoning about Time, we may see many instances of the relativity of Time
in our everyday experiences. We all know that when we are interested Time seems
to pass rapidly, and when we are bored it drags along in a shameful manner. We
know that when we are happy, Time develops the speed of a meteor, while when we
are unhappy it crawls like a tortoise. When we are interested or happy our
attention is largely diverted from the changes occurring in things-because we
do not notice the Things so closely. And while we are miserable or bored, we
notice the details in Things, and their changes, until the length of time
seems interminable. A tiny insect mite may, and
does, live a lifetime of birth, growth, marriage, reproduction, old age,
and death, in a few minutes, and no doubt
its life seems as full as does that of the elephant with his hundred
years. Why? Because so many things have happened! When we are conscious
of many things happening, we get the impression and sensation of the length of time.
The greater the consciousness of things, the greater the sensation of
Time. When we are so interested in talking to a loved one that we forget all
that is occurring about us, then the hours
fly by unheeded, while the same hours
seem like days to one in the same place who is not interested or
occupied with some task.
Men
have nodded, and in the second before awakening they have dreamed of
events that seemed to have required the passage of years. Many of you have had experiences of this kind, and many such
cases have been recorded by science.
On the other hand, 011c may fall
asleep and remain unconscious, but without dreams, for hours, and upon awakening will insist that he has merely nodded. Time belongs to the
relative mind, and has no place in
the Eternal or Absolute.
Next, the Intellect
informs us that it must think of the
Absolute as Infinite in Space-present everywhere-Omnipresent. It cannot be limited, for there is nothing
outside of itself to limit it. There is no such
place as Nowhere. Every place is in the Everywhere. And Everywhere is filled with the All-the Infinite
Reality-the Absolute.
And, just as was
the case with the idea of Time, we find it
most difficult-if not indeed impossible-to form an idea of an Omnipresent-of That which occupies Infinite Space. This because everything
that our minds have experienced has
had dimensions and limits. The
secret lies in the fact that Space, like Time, has no real existence outside of our
perception of consciousness of the relative position of Things-material
objects. We see this thing here, and that thing there. Between them is
Nothingness. We take another object, say a yard-stick, and measure off this
Nothingness between the two objects, and we call this measure of Nothingness by
the term Distance. And yet we cannot have measured Nothingness-that is
impossible. What have we really done? Simply this, determined how many lengths
of yard-stick could be laid between the other two objects.
We call this process measuring
Space, but Space is Nothing, and we have merely determined the relative
position of objects. To "measure Space" we must have three Things or
objects, i. e., (I) The object from which we start the measure; (2) The
object with which we measure; and (3) The object with which we end our
measurement. We are unable to conceive of Infinite Space, because we lack the
third object in the measuring process-the ending object. We may use ourselves
as a starting point, and the mental yard-stick is always at hand, but where is
the object at the other side of Infinity of Space by which the measurement may
be ended? It is not there, and we cannot think of the end without it.
Let us start with ourselves, and try
to imagine a million million miles, and then multiply them by another million
million miles, a million million times. What have we done? Simply extended our mental yard-stick a certain number of
times to an imaginary point in the Nothingness that we call Space. So far so good, but the mind intuitively recognizes that
beyond that imaginary point at the
end of the last yardstick, there is a capacity for an infinite extension of yard-sticks-an infinite capacity for such
extension. Extension of what? Space?
No! Yard-sticks ! Objects! Things!
Without material objects Space is unthinkable. It has no existence outside of our consciousness of Things. There is no such thing as
Real Space. Space is merely an infinite capacity for extending objects. Space itself is merely a name
for Nothingness. If you can form an
idea of an object swept out of
existence, and nothing to take its place, that Nothing would be called Space, the term implying the possibility of placing something there
without displacing anything else.
Size, of
course, is but another form of speaking of Distance. And in this
connection let us not forget that just as
one may think of Space being infinite in the direction of largeness, so may we think of it as being
infinite in the sense of smallness. No matter how
small may be an object thought of, we are still able to think of it as being capable of subdivision, and so on infinitely. There is no limit in this
direction either. As Jakob has said:
"The conception of the infinitely
minute is as little capable of being grasped by us, as is that of the infinitely great. Despite this, the admission of the reality of the infinitude, both
in the direction of greatness and of minuteness, is inevitable."
And, as
Radenhausen has said: "The idea of Space is only
an unavoidable illusion of our Consciousness, or of our
finite nature, and does not exist outside of ourselves;
the universe is infinitely small and infinitely great."
The
telescope has opened to us ideas of magnificent vastness
and greatness, and the perfected microscope has
opened to us a world of magnificent smallness and
minuteness. The latter has shown us that a drop of water
is a world of minute living forms who live, eat,
fight, reproduce, and die. The mind is capable of imagining a universe
occupying no more space than one million-millionth
of the tiniest speck visible under
the strongest microscope-and then imagining such a universe containing millions
of suns and worlds similar to our
own, and inhabited by living forms akin to ours-living, thinking men and women, identical in every respect to ourselves. Indeed, as some
philosophers have said, if our
Universe were suddenly reduced to
such a size-the relative proportions of everything being preserved, of course-then we would not be conscious of any change, and life would go
on the same, and we would be of the
same importance to ourselves and to
the Absolute as we are this moment And the same would be true were the
Universe suddenly enlarged a
million-million times. These changes
would make no difference in reality. Compared with each other, the tiniest speck and the largest sun are practically the same size when viewed
from the Absolute.
We have dwelt upon these things so that you would be
able to better realize the relativity of Space and Time,
and perceive that they are merely symbols of Things
used by the mind in dealing with finite objects, and have no place in
reality. When this is realized, then the
idea of Infinity in Time and Space is more readily grasped.
As Radenhausen says:
"Beyond the range of human reason there
is neither Space nor Timethey are arbitrary conceptions of man, at which he has arrived by the comparison and arrangement of different
impressions which he has received from the outside
world. The conception of Space arises from the sequence
of the various forms which fill Space, by which the external world appears to
the individual man. The conception of Time arises from the sequence of the various forms which change in space
(motion), by which the external
world acts on the individual man, and so on. But externally to ourselves, the distinction between repletion of
Space and mutation of Space docs not
exist, for each is in constant
transmutation, whatever is is filling and changing at the same time-nothing is at a standstill," and to
quote Ruckert: "The world has neither beginning nor end, in space nor in time Everywhere is center and turning-point, and in a moments
eternity."
Next, the Intellect
informs us that we must think of the Absolute as containing within Itself all
the Power there is, because there can be no
other source or reservoir of Power,
and there can be no Power outside of the All-Power. There can be no Power outside
of the Absolute to limit, confine, or conflict with It. Any laws of the
Universe must have been imposed by It, for
there is no other law-giver, and every manifestation
of Energy, Force, or Power, perceived or
evident in Nature must be a part of the Power of the Absolute working
along lines laid down by it. In the Third
Lesson, which will be entitled The Will-to-Live, we shall see
this Power manifesting along the lines of Life as we know it.
Next, the Intellect informs us that it is compelled to think of the Absolute as containing within Itself all possible
Knowledge or Wisdom, because there can be no Knowledge or Wisdom outside of It,
and therefore all the Wisdom and Knowledge possible must be within It. We see Mind, Wisdom, and Knowledge manifested by relative forms of Life, and such
must emanate from the Absolute in
accordance with certain laws laid down by It, for otherwise there would be no such wisdom, etc., for there is nowhere
outside of the All from whence it could come. The effect cannot be
greater than the cause. If there is anything
unknown to the Absolute, then it will never be known to finite minds. So, therefore, all
knowledge that Is, Has Been, or Can Be, must be now vested in the One-the Absolute.
This does not mean that the Absolute thinks, in any such
sense as does Man. The Absolute must Know, without Thinking. It docs not have
to gather Knowledge by the process of Thinking,
as docs Man-such an idea would be ridiculous, lor
from whence could the Knowledge come outside of itself. When man thinks he draws to himself Knowledge from the Universal
source by the action of the Mind, but the Absolute
has only itself to draw on. So we cannot imagine the Absolute compelled to Think as we do. But, lest we be misunderstood regarding this
phase of the subject, we may say here that the highest occult teachings inform us that the Absolute does
manifest a quality somewhat akin
to what we would call constructive
thought, and that such "thoughts" manifest into objectivity and manifestation, and become Creation, Created Things, according to the Occult teachings are "Thoughts of God."
Do not let this idea disturb you, and
cause you to feel that you are
nothing, because you have been called into being by a Thought of the
Infinite One. Even a Thought of that One
would be intensely real in the relative world-actually Real to all except the Absolute itself- and even
the Absolute knows that the Real part of its Creations must be a part of
itself manifested through its thought, for
the Thought of the Infinite must be
Real, and a part of Itself, for it cannot be anything else, and to call
it Nothing is merely to juggle with words.
The faintest Thought of the Infinite
One would be far more real than anything man could create-as solid as the mountain-as hard as steel-as durable as the
diamond-for, verily, even these are emanations of the Mind of the Infinite, and
are things of but a day, while the
higher Thoughts the soul of Man-contains within itself a spark
from the Divine Flame itself-the Spirit of the Infinite. But these things will
appear in their own place, as we proceed with this series. We have merely given
you a little food for thought at this point, in connection with the Mind of the
Absolute.
So you see, good friends and
students, that the Intellect in its highest efforts, informs us that it finds
itself compelled to report that the One-the Absolute-That which it is
compelled to admit really exists-must be a One possessed of a nature so far transcending human experience that the human mind
finds itself without the proper
concepts, symbols, and words with which to think of It. But none the
less, the Intellect finds itself bound by its own laws to postulate the
existence of such an One.
It is the veriest folly to try to
think of the One as It is "in Itself"-for we have nothing but human
attributes with which to measure it, and It so far transcends such measurements that the mental yardsticks run out
into infinity and are lost sight of. The highest minds of the race inform us
that the most exalted efforts of their reason compels them to report that the
One-in Itself-cannot be spoken of as possessing attributes or qualities
capable of being expressed in human words employed to describe the Things of
the relative world-and all of our words are such. AH of our words originate
from such ideas, and all of our ideas arise from our experience, directly or
indirectly. So we are not equipped
with words
with which to think of or speak of that which transcends
experience, although our Intellect informs us that
Reality lies back of our experience.
Philosophy finds itself unable to do anything better than to bring us face to face with high paradoxes. Science in its pursuit of Truth finds it cunningly avoiding it, and ever escaping its net. And we believe that the Absolute purposely causes this to be, that
in the end Man may be compelled to look for the Spirit
within himself-the only place where he can come in
touch with it. This, we think, is the answer to the
Riddle of the Sphinx-"Look Within for that which Thou needest."
But while the Spirit may be discerned only by looking
within ourselves, we find that once the mind realizes
that the Absolute Is, it will be able to see countless
evidences of its action and presence by observing manifested Life without. All
Life is filled with the Life Power and Will of
the Absolute.
To us
Life is but One-the Universe is a living Unity,
throbbing, thrilling and pulsating with the Will-to-Live
of the Absolute. Rack of all apparent shapes,
forms, names, forces, elements, principles and substances,
there is but One-One Life, present everywhere,
and manifesting in an infinitude of shapes, forms,
and forces. All individual lives are but centers of
consciousness in the One Life underlying, depending
upon it for degree of unfoldment, expression and manifestation.
This may sound like Pantheism to
some, but it is very
different from the Pantheism of the schools and cults.
Pantheism is defined as "the doctrine that God consists
in the combined forces and laws manifested in the
existing Universe," or that "the Universe taken or conceived as a
whole is God." These definitions do not fit the conception of the
Absolute, of the Yogi Philosophy-they seem to breathe
but a refined materialism. The Absolute is not
"the combined forces and laws manifested in the
universe," nor "the universe
conceived as a whole." Instead, the Universe, its forces and laws, even conceived as a whole, have no existence in themselves, but are mere manifestations of
the Absolute. Surely this is different from Pantheism.
We teach that the Absolute is immanent in, and abiding in all forms of
Life in the Universe, as well as in its
forces and laws-all being but manifestations of the Will
of the One. And we teach that this One is superior
to all forms of manifestations, and that Its existence
and being does not depend upon the manifestations,
which are hut effects of the Cause.
The
Pantheistic Universe-God is but a thing of phenomenal appearance, but the Absolute is the very Spirit of Life-a Living, Existing Reality, and would be
so even if every manifestation were withdrawn from
appearance and expression-drawn back into the
source from which it emanated. The Absolute is more than
Mountain or Ocean- Electricity or Gravitation-Monad
or Man-It is SPIRIT-LIFE-BEING-REALITY-the
ONE THAT IS. Omnipotent, Omnipresent; Omniscient;
Eternal; Infinite; Absolute ; these are Man's greatest
words, and yet they but feebly portray a shadow
thrown by the One Itself.
The Absolute is not a far-away Being directing our affairs at long range-not an absentee Deity-but an Immanent
Life in and about us all-manifesting in us and
creating us into individual centers of consciousness, in pursuance with some great law, of being.
And, more than this, the Absolute instead of being an
indiffrent and unmoved spectator to its own creation, is
a thriving, 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. The pain of the world is not punishment or
evidence of divine wrath, but the incidents of the
working out of some cosmic plan, in which the Absolute
is the Actor, through the forms of Its manifestations.
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."
The Absolute is no personal Deity-yet in itself it contains
all that goes to make up all personality and all human
relations. Father, Mother, Child, Friend, Lover-all is in It. All forms of human love and craving
for sympathy, understanding and companionship may
find refuge in loving the Absolute.
The
Absolute is constantly in evidence in our lives, and
yet we have been seeking it here and there in the outer
world, asking it to show itself and prove Its existence. Well may
it say to us: "Hast thou been so long
time with me, and hast thou not known me ?" This is the great
tragedy of Life, that the Spirit comes to us-Its own-and we know It not. We fail to hear Its words: "Oh, ye who mourn, I
suffer with you and through you.
Yea, it is I who grieve in you. Your pain is mine-to the last pang. I
suffer all pain through you-and yet I
rejoice beyond you, for I know that
through you, and with you, I shall conquer."
And this is a faint idea of what we believe the Absolute
to be. In the following lessons we shall see it in
operation in all forms of life, and in ourselves. We shall get close
to the workings of Its mighty Will-close to Its Heart of Love.
Carry
with you the Central Thought of the Lesson: CENTRAL THOUGHT. There is but
One Life in the Universe. And underlying
that One Life-Its Real Self-Its
Essence-Its Spirit-is The Absolute, living, feeling, suffering, rejoicing,
longing, striving, in and through us. The Absolute is all that really
Is, and all the visible Universe and forms
of Life is Its expression, through
Its Will. We lack words adequate to
describe the nature of the Absolute, but we will use two words
describing its inmost nature as best we sec it. These two words are
LIFE and LOVE, the one describing the outer,
the other the inner nature. Let us
manifest both Life and Love as a token of our origin and inner nature. Peace
be with you.
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