A Series of Lessons in Gnani Yoga | Page 6

form of speaking of Distance. And in this
connection let us not forget that just as one may think of Space being
infinite in the direction of largeness, so may we think of it as being
infinite in the sense of smallness. No matter how small may be an
object thought of, we are still able to think of it as being capable of
subdivision, and so on infinitely. There is no limit in this direction
either. As Jakob has said: "The conception of the infinitely minute is as
little capable of being grasped by us, as is that of the infinitely great.
Despite this, the admission of the reality of the infinitude, both in the
direction of greatness and of minuteness, is inevitable."
And, as Radenhausen has said: "The idea of Space is only an
unavoidable illusion of our Consciousness, or of our finite nature, and
does not exist outside of ourselves; the universe is infinitely small and
infinitely great."
The telescope has opened to us ideas of magnificent vastness and
greatness, and the perfected microscope has opened to us a world of
magnificent smallness and minuteness. The latter has shown us that a
drop of water is a world of minute living forms who live, eat, fight,
reproduce, and die. The mind is capable of imagining a universe
occupying no more space than one million-millionth of the tiniest speck
visible under the strongest microscope--and then imagining such a
universe containing millions of suns and worlds similar to our own, and
inhabited by living forms akin to ours--living, thinking men and
women, identical in every respect to ourselves. Indeed, as some
philosophers have said, if our Universe were suddenly reduced to such
a size--the relative proportions of everything being preserved, of
course--then we would not be conscious of any change, and life would
go on the same, and we would be of the same importance to ourselves
and to the Absolute as we are this moment. And the same would be true

were the Universe suddenly enlarged a million-million times. These
changes would make no difference in reality. Compared with each
other, the tiniest speck and the largest sun are practically the same size
when viewed from the Absolute.
We have dwelt upon these things so that you would be able to better
realize the relativity of Space and Time, and perceive that they are
merely symbols of Things used by the mind in dealing with finite
objects, and have no place in reality. When this is realized, then the
idea of Infinity in Time and Space is more readily grasped.
As Radenhausen says: "Beyond the range of human reason there is
neither Space nor Time; they are arbitrary conceptions of man, at which
he has arrived by the comparison and arrangement of different
impressions which he has received from the outside world. The
conception of Space arises from the sequence of the various forms
which fill Space, by which the external world appears to the individual
man. The conception of Time arises from the sequence of the various
forms which change in space (motion), by which the external world
acts on the individual man, and so on. But externally to ourselves, the
distinction between repletion of Space and mutation of Space does not
exist, for each is in constant transmutation, whatever is is filling and
changing at the same time--nothing is at a standstill," and to quote
Ruckert: "The world has neither beginning nor end, in space nor in time.
Everywhere is center and turning-point, and in a moment is eternity."
Next, the Intellect informs us that we must think of the Absolute as
containing within Itself all the Power there is, because there can be no
other source or reservoir of Power, and there can be no Power outside
of the All-Power. There can be no Power outside of the Absolute to
limit, confine, or conflict with It. Any laws of the Universe must have
been imposed by It, for there is no other law-giver, and every
manifestation of Energy, Force, or Power, perceived or evident in
Nature must be a part of the Power of the Absolute working along lines
laid down by it. In the Third Lesson, which will be entitled The
Will-to-Live, we shall see this Power manifesting along the lines of
Life as we know it.
Next, the Intellect informs us that it is compelled to think of the
Absolute as containing within Itself all possible Knowledge or Wisdom,
because there can be no Knowledge or Wisdom outside of It, and

therefore all the Wisdom and Knowledge possible must be within It.
We see Mind, Wisdom, and Knowledge manifested by relative forms
of Life, and such must emanate from the Absolute in accordance with
certain laws laid down by It, for otherwise there would be