A Series of Lessons in Gnani Yoga

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Theologians claim that this One is a something called a personal God, to whom they attribute certain qualities, characteristics, etc. The Naturistic school claims that this One is a something called Nature, which is constantly manifesting itself in countless forms. The occultists, 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.

A Series Of Lessons In Gnani Yoga (The Yoga of Wisdom) Summary

But 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.

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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 does 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 does 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 be 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 things 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.

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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.

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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.

A series of lessons in Gnani yoga

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.

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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.

Because so many things haze 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, one 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.

A Series Of Lessons In Gnani Yoga (The Yoga of Wisdom) Summary

It cannot be limited, for there is nothing outside of itself to limit it. There is no such place as Nowhere. If the book is under copyright in your country, do not download or redistribute this work. To report a copyright violation you can contact us here. Thread Tools Show Printable Version. Search this Thread Advanced Search. All times are GMT The time now is AM.

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