A Series of Lessons in Gnani Yoga | Page 3

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