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 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 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 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 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 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, 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 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 ent.i.ties, 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 G.o.d," 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 pa.s.s 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!

THE SIXTH LESSON

WITHIN THE MIND OF THE ONE.

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 a.s.similating 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 a.s.sociated 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 the _essence of_ all 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 as _You_ are really in your Mental Images, as well as they in You, so must the Absolute be _in_ Its 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 a.s.sured 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 a.s.surance 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 the _Devas_, 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 Ident.i.ty with the One. When one enters into that State, he becomes more than Man--more than G.o.ds--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 to _Krishna_, 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 thousand _Yugas_ (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 a _Kalpa_--a Day of Brahm--a period of Creative Activity--I withdraw into my nature, all things and beings. And, at the beginning of another _Kalpa_, I emanate all things and beings, and re-perform my creative act."

We may say here, in pa.s.sing, 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. Herac.l.i.tus 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 his _Micro-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 Herac.l.i.tus, 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 s.p.a.ce.

No trace of Matter, Force or Mind, as we know these terms. In that portion of Infinite s.p.a.ce--that is, of course, in that "portion" of the Infinite Mind of the Absolute One, for even s.p.a.ce 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," and _stare_, 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.