A Series of Lessons in Gnani Yoga - William Walker Atkinson (read full novel .txt) 📗

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. How can these imperfect and finite forms be composed of a Divine and Perfect Substance? This is the question that must occur to the minds of those who are capable of deep thought on the subject—and it is a question that must be answered. And it can be answered—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 you escape from the fact that the most advanced scientific minds find confronting them—the fact that in all Energy, and governing its actions, there 'is manifested "something like Mind"?

And does not all this teach thinkers that just as Energy creates from itself, that which is called Matter, and then uses it as a vehicle of expression and action—so does this "Something like Mind" create from itself that which we call Energy, and proceeds to use it, with its accompanying phase of Matter, for its expression? Does not all advanced research show us that in all Matter and Energy there are evidences of the operation of this "Something like Mind"? And if this be so, are we not justified as regarding Matter and Energy as mere Effects—and to look to this "Something like Mind" as the more fundamental Substance? We think so—and Science is beginning to think so, too. And soon will Science be regarding with the most profound respect, the Metaphysical axiom that "All is Mind."

You will see by reference to our "Advanced Course in Yogi Philosophy, etc.," the general Yogi teachings regarding the Emanation of the One, known respectively as Mind, Energy, and Matter. You will see that the Yogis teach that Mind, Energy, and Matter comprise a threefold emanation of the Absolute. You will also see that it is taught that Mind was the Parent-Emanation—the Universal Mind; and that the Universal Energy was the Second-Emanation (proceeding from Mind); and that the Universal Matter was the Third Emanation (proceeding from Energy) In the same book you will find that the Teaching is that above Matter, Energy, and Mind, is the Essence of the Absolute, which is called Spirit—the nature of which is non-understandable to the mind of Man, the highest conception of which is the highest manifestation of itself—Mind. But as we cannot comprehend spirit otherwise, we are justified in thinking of it as Something like Infinite Mind—Something as much higher than Finite Mind as that is higher than mere energy.

Now, then—we have seen the folly of thinking of the Divine Substance as Matter or Energy. And we have come to know it as Spirit, something like Mind, only infinitely higher, but which still may be thought of in terms of Infinite Mind, for we can have no higher terms in our thinking operations. So we may then assume that this Divine Nature or substance is SPIRIT, which we will think of as Infinite Mind, for want of a better form of conception.

We have seen the folly of thinking of the Divine Essential Substance as the Body of God. We have likewise seen the folly of thinking of it as the Vital Energy of God. And we have found that we could not escape thinking of it as the Spirit, or infinite Mind of God. Beyond this we cannot think intelligently.

But do you not see that all this exercise of the Reason has brought us to the point where we must think that this Divine Substance, which the Absolute-God uses in the manifestation of Universal Life; the Universe; and all the forms, and shapes, and manifestations of life and things in the Universe—this Divine Substance which must 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 All Life—all the Universe—Everything except the Absolute itself—must be held in the Infinite Mind of the Absolute!

And, so, by the exercise of our Reason—by listening to, and examining its reports, we have been brought face to face—eye to eye—heart to heart—with the Teaching of the Illumined Ones, which has come down to us as the Highest Teaching of the Yogi Philosophy! For this, indeed, is the highest conception of Truth in the Yogi Teachings—this, that ALL MANIFESTATIONS AND EMANATIONS OF THE ABSOLUTE ARE MENTAL CREATIONS OF THE ABSOLUTE—THOUGHT-FORMS HELD IN THE INFINITE MIND—THE INFINITE SPIRIT IN THEM—AND THEY IN THE INFINITE SPIRIT. _And that the only Real Thing about Man is THE SPIRIT involved in the Thought-Form, the rest is mere Personality, which changes and ceases to be. The Spirit in the Soul of Man, is the SOUL OF THE SOUL, which is never born; never changeth; never dieth—this is The Real Self 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 may be excused from attempting to answer it—and without shame or sense of shortcoming do we still say, to this question, "We do not know!"

In order that the Final Question may be fully understood let us consider it for a moment. We find the Question arising from the following condition:

The human Reason is compelled to admit that there is an Infinite, Eternal, Causeless REALITY underlying all forms of manifestation in the phenomenal world. It is likewise compelled to admit that this REALITY must comprise All that Really Is—and that there can be nothing Real outside of Itself. Arising from this is the Truth, that all forms of phenomenal manifestation, must 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: (1) The Infinite cannot have Desire, for that is a Finite quality; (2) It cannot lack anything, for that would take away from its Infinity; (3) and even if it did lack anything, from whence could it expect to acquire it; for there is nothing outside of itself—if It lacks anything, it must continue to always lack it, for there is no outside source from which It could obtain anything which it does not already possess. And Desire would be, of course, 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 would not be Absolute and Infinite, but would be Relative and Finite. Another set of thinkers have held that the Absolute found within itself a Desire to Manifest as Many. From whence could come such an action-causing Desire? The Absolute could lack nothing, and there would be nothing for it to desire to gain, other than that which It already possessed. One does not desire things one already has, but only what he lacks.

Another school would tell