Lesson V. The One and the Many
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 but One
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 been created by Him. They do not go into details regarding this creation, and, unlike the Oriental teachers, they fail to distinguish
between the conception of the creation of shape and form, on the
one hand; and the creation of the substance of these< shapes and form, 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, vis., (I) That the Deity
created the substance of these shapes and forms from Nothing; or else
(2) that he created them out of his 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 Mind does 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 that the
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 cannot understand by 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 to understand the 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 the nature of, such a Being,
remember.
But,
while this is so, still our Reason, by its own laws, compels us to think that there must be such a Being, so
long as we think at all. For, if we think at all, we must think of there
being a Fundamental Reality- and we must think of that Reality as being
without Cause (because there can be no Cause for the
First Cause); and we must think of that
Reality as being Eternal (because It could not
have sprung into Being from Nothing, and therefore must have always been); and
we must think 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 to think of Creation
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 that Whatever Really Is has Always Been, and that all transient and
finite shapes, forms, and manifestations, must
proceed from that which is Real, Infinite,
Causeless, and Infinite-and moreover must 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
docs not mean the Pantheistic idea that the Universe
is God-but rather that God, while existing separate and apart from His
Universe, in his Essence, and Being, is nevertheless inHis Universe, and His Universe in Him.
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 that One 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
the nature of the 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 "Bhavagad Gila," 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 in all regions) 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 the Sufis, 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 of how the 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- sec 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 as reflections
of 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 the nature of the
Substance-the Divine Substance-from which all living forms are shaped; and from which all that we know as Finite Mind is likewise
composed, flow 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-and is answered 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 a body, as it were? And can yon 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 ofMan, 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 be in All Things-and in which
All 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 must All be Mind, and Mind
be All-meaning, of course, the
Infinite Mind, not the finite
manifestation that we call Mind.
Then,
if this reasoning has been correct, then must we think
that AH 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
invoked 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." 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 maybe
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 emanate from the One
Reality, for there is nothing else Real from which they could emanate. And the
twin-Truth that these forms of
manifestation, must also be in the 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
Things emanate from, and are contained in the 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:
(I) 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 docs not already possess. And Desire would be,
of course, a wanting for 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 be bound
by anything, inner or outer, else it woidd not be Absolute and In
finite, 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 docs not desire things one already
has, but only what he lacks.
Another school would tell us that the Infinite wished to Express itself
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 AH. To what end would such a wish tend?
What would beaccomplished 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 but Maya, or Illusion, and docs 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 docs
not really answer it. Some would say that the Universe is the "dream of the Infinite." Can we conceive the
Infinite Being as exercisng 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"?- docs 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 anthropmorphism-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 of Plotinus",
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.
Hut, 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
"Allis 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 be folly,
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 cannot need these Great
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 Iking-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 only two 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
be two Perfect 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 1 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 lis-whh 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 further Message of Truth,
concerning "how" the One Absolute
manifests Its Mental Images as Universe;
Universal Life: and Forms and Shapes; and Individualities, and Personalities.
We had hoped to include the whole Message in this Fifth Lesson, but now find that we have merely laid the steps 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, () 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 only in his 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, while you 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 you will-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!
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