Advanced Course in Yogi Philosophy
and Oriental Occultism

Lesson XII

Mind and Spirit.

In this lesson we shall take up the subject at the point at which it was dropped at the close of the last lesson, i.e., the consideration of the nature and qualities of Chitta - Mind-Substance, which is the First Great Manifestation or Relativity.

While we speak of this Manifestation as Mind, we have thought it better to give you the Sanscrit word used by the Yogi teachers, which is 'Chitta,' which word when freely translated means 'Mind-substance,' rather than 'Mind,' the difference being that the English word 'Mind' has a rather metaphysical meaning, signifying a vague something - a condition or state rather than a 'thing,' while 'Chitta,' the Sanscrit word, means Mind as a 'substance,' a 'thing,' hence our definition of it as 'Mind-substance.' In order to fix the idea more firmly in your mind, let us see just what the word 'Substance' means. Webster defines it as 'that which underlies all outward manifestations; nature; essence.' The word is derived from the Latin words 'sub,' meaning 'under,' and 'stare,' meaning 'to stand,' the two words combined meaning 'to stand under,' or 'to underlie.' (When we realize that 'substare' may be defined also as 'to understand,' we may see new light in the meaning of 'substance,' and realize that its use as the 'underlying principle of Mind' is proper.) So you see Chitta means 'Mind-substance,' or that which underlies the outward manifestations that we know as Mind - it is 'Mind in itself,' the Universal Mind (not the Absolute, however, as you must remember).

The Yogis teach that this Chitta or Mind-substance, is universal and omnipresent - that is, exists everywhere, and is found at every place in the Universe. Its sum-total is fixed and cannot be added to or taken away from, and therefore it is unchangeable in its sum-total, although like Matter and Energy many apparent changes may occur within itself, resulting from the forming of new combinations.

Mind-substance may be considered as a higher phase of Energy or Matter, just as Matter may be considered as a grosser from of Mind-substance or Energy. You will remember that Mind-substance was the First Manifestation, and from it emanated Energy, and from Energy emanated Matter, so you see that all form parts of one real substance, varying in degrees - all are parts of the great three-fold manifestation of or emanation of the Absolute.

Mind-substance somewhat resembles Energy, but still it is 'more so.' It bears the same relation to Energy that Energy does to Matter. Let us see if we cannot describe it better. In some of the higher forms of Matter one sees that the characteristics of Matter melt into those belonging to Energy. Take Electricity and Magnetism for example - you may see there a combination of Energy and Matter that is most interesting, and are enabled to see Energy appearing as a 'thing' that can 'almost be cut with a knife.' And in the same way, in some of the higher forms of Electrical Energy, one may be compelled to feel that 'the thing almost thinks,' so near does it come to the blending line between Energy and Mind-substance. In a few years physical science will discover forms of Energy which will give a still more striking evidence of 'thinking' or 'rational action,' than any now known. The discoveries that will follow that of Radium, will cause a most startling revolution of scientific thought. Science is almost on the border line separating Mind and Matter - they will soon be seen as one in the final analysis, with Energy forming the centre.

We are unable to exhibit to the physical senses of students a 'piece' of Mind-substance as proof of its existence, and although the student of advanced psychology or occultism may have seen many manifestations of it as a force, still this evidence is not as yet accepted by material science. And yet every one is conscious of that activity of Mind-substance that we call 'thought.' Mind-substance, as well as Energy and Matter, must be accepted by the student in somewhat of an abstract way, for all these three manifestations may be known only by their forms of outward expression. Thus, the Ether, the highest form of Matter, cannot be sensed by Man, and only when its atoms combine in the shape of solids, liquids or aeriform matter do the senses take cognizance of it. In the same way Energy itself is not in evidence to the human mind, and only is sensed when it manifests through matter in what we know as forms of Force or Motion. And the Mind-substance is known to us only as thoughts; thought-force; etc. Matter is the thing the soul uses to act; Mind-substance is the soul uses to think with.

Mind-substance is the thing by which is set into operation the Energy that causes Matter to be in Motion. The theory of the material scientists which they call the 'vortex-ring' theory, is very close to the facts as taught by the Yogi Philosophy, and the latter carries the theory into the region of Mind as well as in that of Matter. The Yogi teaching is that the 'ultimate atom' of Matter is really a 'little whirlpool' of ether, in the ether, formed by the action of Energy upon the Ether. The ether itself, being frictionless, the 'ring' loses none of its motion, and becomes 'permanent' (in the relative sense of course, when the Absolute is considered) and possesses all the properties generally ascribed to matter, ie. dimension, volume, elasticity, attraction, extension, etc., and also possesses motion itself. These 'rings' are of various sizes and rates of vibration, which fact accounts for the different 'kinds' of atoms that have been puzzling science, which explanation of 'kinds' may throw some light on the question of the seventy odd 'ultimate (?) elements' of Matter, that have confronted science. (It may be seen that if the rate of vibration or motion of these 'rings' be changed, the dream of the alchemists may be realized, and one 'element' be transmuted into another, and gold produced from lead. Woe unto 'High Finance' if some dreamer stumbles upon this secret, which is fully known to the 'Adepts' and 'Masters,' but for which they have no need or use, unless, indeed, they may see fit to use it as a means of upsetting prevailing economic conditions, and bringing mankind back to 'first principles' of living.)

Science, in its consideration of the vortex-ring theory of Hemholtz and others, has run up against the stone wall regarding the cause of the original motion imparted to these 'rings' which lie at the bottom of the question of Matter as it is known to science. They could not imagine the Ether as having sufficient intelligence to move of its own accord, even if it had the power to do so. Here is where the Yogis come to the rescue of their Western brethren, and 'lend a hand' in the hour of need. (It is questionable whether the Western brother will be so willing to accept the extended hand just now, though.) The Yogi Philosophy teaches that Mind-substance, of course 'knowing' itself, manifests itself in 'Thought.' This 'thought' is really a motion in the Chitta or Mind-substance caused by its calling to its aid Energy, which energy remember has originally been manifested from it. This 'Thought-force' thus called into play, communicates itself to the Ether, and the 'vortex-ring' results, and the 'Ether-whirlpool' becomes an 'element' or 'atom' in matter, possessing form, dimensions, etc., as well as having within itself Energy and Mind, thus forming the trinity of Matter, Energy and Sensation spoken of in our last lesson as being taught by Haekel and the physical scientists. Some of the Yogi teachers prefer to describe the process as follows (merely a different manner of presentation). They say: The Ether having proceeded from Mind-substance, through Energy, has in itself the elements of its 'grandparent and parent' (Mind-substance and Energy, or Chitta and Prana), its inheritance, which it is capable of using. So it merely thinks the Energy into motion and forms the 'atom-ring' in itself, for the purpose of further manifestation. This view gives the impression of Matter being possessed of Mind and power of Motion, which, to a certain extent is correct, although the three manifestations are somewhat different, and all proceed from one original source - the Absolute.

So you see the Yogis teach that all Matter (as known to our senses) is the result of a Thought; and that Thought is 'Mind in Action'; and that Action is the outcome of Energy; and that Energy is the product of Mind-substance - therefore indeed Matter is Mind - All is Mind - not only in a metaphysical or mystic sense, but in reality. The teaching conveys the remarkable truth that everything in the material world has been THOUGHT into existence. In this teaching may be found the practical explanation of the theories of the metaphysical schools and cults which claim that 'All is Mind,' and that 'Matter is Nothing,' and then build up a structure of metaphysical and religious theory upon that foundation. But such thinkers often ignore that great underlying Truth, that both Mind and Matter - Mind as well as Matter - are but relativities and do not exist in themselves, but are manifestations and emanations of the Absolute, which is the only Real Being; which is All there Is. Beware of making a God of Mind, or of Matter - both are false gods. The Absolute is the One - the only One. We have taken Western physical science into consideration in our explanation of the Yogi teachings of the Three Great Manifestations, in order to show the points of agreement and difference; and that the Western mind might be able to more readily absorb the Oriental thought by associating the same with the thought more familiar to the Western world; and also that the student might perceive that the mind of man, as it unfolds, travels towards the same intellectual conclusions and seeks to make truth axiomatic and self-evident. But we wish to add, at this point, that although using the intellect just as the Western scientists are now doing, the Yogi Fathers or ancient teachers (as well as their advanced modern followers) verify their conclusions by the use of the unfolded higher faculties of the mind - the region of the Spiritual Mind. In some of these higher mental states, made possible by Yogi development, the Yogi realizes that he simply 'knows' certain things to be true, without reference to the familiar intellectual processes. This 'knowing' cannot be understood by those familiar only to the operation of that part of the mind known as Intellect, but those who have experienced it know it to be a higher form of reason than is the Intellect, which it transcends and surpasses but does not necessarily contradict. Many things that the Intellect is beginning to see as truth, are at once recognized and understood by the Higher Consciousness, and the conclusions of the Intellect are thus verified. But many results are reached in a different way, viz., the Higher Consciousness sees and 'knows' certain things to be so, and the man, relapsing into his ordinary consciousness carries with him the impression, knowledge and certainty of the truth of some thing, but is not able to express it or explain it (even to himself) in the terms and by the processes of the Intellect. Consequently, a sage may 'know' a thing quite surely, having received his information through the higher channels of the mind (often in the form of symbols), but may find it very hard to explain its details to others, or even to himself. He may know that a thing is, but cannot tell the why and how of it, or explain its relations to other things and ideas. The Yogis teach that all truths regarding the Universe, from the point when it began to be manifested from the Absolute, are locked up in some part of the Mind-substance, and as all parts of the Mind-substance are identical in nature and principle (just as are the drops of a body of water) so does every man's mind 'know' all truth of the manifested Universe, and the bringing of such knowledge into the field of consciousness is a matter of unfoldment - in the end we shall know all. The consciousness is the relative 'I,' which is always growing and enlarging its field of consciousness, or rather, moving its field of consciousness toward higher regions of the mind. But the Mind of Man cannot know the secrets and mysteries of the Absolute itself - none but the Absolute may know itself - and the Mind can know only itself, that is, all that emerged from the Absolute in manifestation and emanation. There is a difference and distinction here - do you see it? But the Atman - the Divine Principle in Man - that something even above Mind - which is the real Self - that real presence of the Absolute - knows the knowledge of the Absolute - itself - and when Man at length throws off the confining sheaths - even that of the highest forms of the Spiritual Mind, and becomes merged with his Real Self, then shall he know all, for he will have found himself in the Absolute, and his consciousness and knowledge shall include the All - then will he cease to be Man.

Those of our students who are interested in the scientific side of the subject, may be interested in the statement that those of the Yogis who impart the scientific side of the philosophy, teach that neither Matter, Akasa, in its highest form of Ether - Prana in its essence or highest form - nor Mind-substance in itself - are atomic. None of these manifestations, in their essence, are atomic, but what are called the atoms of each are really 'vortex-rings' in the thing itself, which forms atoms, such atoms forming combinations which become apparent to the senses. For instance, Mind-substance, when combining with action, forms atoms called Thought; Energy when in action manifests atoms called Motion or Force. Energy in itself is passive, if the paradox be voiced; and the essence of Matter which we called the highest Ether, when acted upon by Energy under the direction of Mind, is formed into vortex-rings called atoms, which form into the grosser forms of Matter, ie., solid, liquid and aeriform.

Lest we be accused of fitting a new Western scientific theory to the old Yogi philosophy, we refer the student to the Sanscrit word 'Vritta' (found in the Vedas or ancient Yogi writings) which means waves or vibrations of Mind, forming 'thought,' the literal translation of the word 'Vritta' being 'whirlpool.' As 'vortex' (the word used in Western science) also means 'whirlpool,' and as both refer to a movement in 'substance,' presumeably causing the formation of 'atoms,' it will be seen that the Yogi is merely voicing his ancient teachings when his theories crowd the 'vortex-ring' theory very close. In this lesson we cannot attempt to go into the subject of the workings of the mind; the principles underlying the same, or the physical effects producible by thought. These things, the psychology of the Yogis, as well as the teachings regarding the Dynamios of Thought, belong to that part of the philosophy known as 'Raja Yoga,' which will be taken up in our next course of lessons.

We wish to say here, however, that students must not mistake the brain or the brain-matter for Mind-substance. The brain-matter is merely the material or matter through which Mind-substance manifests itself. The student will find it better to think of Mind-substance as a force, rather than as a form of Matter. The word 'substance' when used in connection with Mind, seems to give the idea of a 'material' substance or form of matter, which is far from being a true idea of its nature. And yet, we cannot very well say 'Mind-Force,' for that would indicate either a combination of Mind and Force, or that form of Force used by the Mind when in activity. Mind-substance is a higher form of Energy, and remains, like Energy itself, in a quiet or passive state in its essence. Only when aroused into Thought does it form a union with active Force. Remember these points please. Concluding this consideration of Mind-substance, we could say that it is omnipresent, that is present everywhere, and like Energy and Matter (its progeny) it cannot be changed, added to, or taken away from. Moreover, it cannot be really divided or separated, although in appearance it may be. That is, although the mind of each Ego or Soul represents so much Mind-substance, apparently separated from other Mind-substance by a thin wall of the finest kind of matter, yet, in reality, each mind is in touch with other separated minds, and with the Universal Mind, of which it forms a part. All Mind-substance is not separated or expressed in the shape of individual minds any more than is all Ether manifested in gross Matter, or all Energy converted into Force or Motion.

We would also have you remember that there is no such thing as 'dead' matter, for all the Universe is alive. And every particle of Matter contains Energy and Mind-substance. The Universe is a great big vibrating, thinking thing, from atom to sun, although its 'thinking' may vary from the faintest form of mere sensation or feeling (even chemical attraction and repulsion being a form of sensation) up to the highest form of mental effort known to man or beings much higher than man.

The Atman, or Spirit.

We now pass on to a consideration of the Atman, the Real Self, the Spirit, and its expression in Man. In the consideration of it, we shall drop the Snascrit term Atman, and will use the word 'Spirit,' to convey the same meaning. We mention the Sanscrit term only that you may recognize and understand it when you see it in other writings on the subject. To grasp the idea of Spirit, we must turn the mind upon the subject of the Absolute. In a previous lesson we have tried to give you the report of the Intellect upon its consideration of the Absolute. In that report we have tried to tell you what the Intellect finds itself compelled to believe or acknowledge. We may say here that this testimony of the Intellect is confirmed by the testimony of the higher faculties of the mind, and the advanced souls of all ages, who have acquired spiritual insight, corroborate the report of the Intellect regarding its conceptions of the Absolute. The highest reports are along the same lines. But, student, remember this fact which is lost sight of by many investigators - the Mind, even the Mind of the most advanced souls, can report only that which it finds within itself. And even the Universal Mind, the sum-total of all the Mind that has been projected by the Absolute - and this includes such part of the Mind as is now manifested in conscious intelligence as well as Mind not so manifested - is not able to go outside of itself for knowledge. It is conditioned and limited, the limitations and conditions having been placed upon it by the Absolute. So, you see that even the Universal Mind - the sum-total of all the mind there is - can report only what it knows in itself, and can give no report concerning the nature of the Absolute, other than that which the Absolute allows it to have and has deposited in it. The Universal Mind is not the Absolute, remember, but merely an emanation of it. The Mind - the Intellect and the higher phases - gives us a report of what it finds within itself regarding the Absolute, and we are able to say that according to the testimony of the Mind we must believe that the Absolute is certain things, and has certain qualities and attributes. But, the advanced student will see readily that even this conception and testimony is relative and not absolute. It is only truth as we see it, and not Truth Absolute, for the latter belongs to the Absolute itself, and is not capable of being thought of by finite mind - even the Universal Mind. The Universal Mind is not Omniscient - it does not know everything. It knows every particle of knowledge (down to the finest detail) of itself, and of the Universe. It must do this, for it is the Mind of the Universe, and knows itself and all through which its works - itself and its tools. But it cannot transcend or go beyond its own limits and it is confined on all sides by the 'dead line' separating it from the Absolute. This separation is only relative and not real - that is, it is real to the Universal Mind, but not real to the Absolute. The Universal Mind, however, knows positively the existence of the Absolute, for it recognizes its presence at the point of apparent separation, and thus has every evidence of the reality of the Absolute. It is able also to 'know that it does not know,' because it knows that it knows all within its own province, and, of course, sees that that which it sees but cannot understand is the Unknowable to it. So that there are some things that the Universal Mind does not know, not in the sense of not having as yet found out, but in the sense of their being 'beyond knowledge,' as the Mind understands knowledge, but which, of course, are fully understood and known to the Absolute itself. The Absolute must know itself, and all things; for it is Omniscient or All-Knowing. Omniscience is vested in the Absolute, and all other knowledge is relative, imperfect, and incomplete. The student is again reminded that what we call the Universal Mind, is not something through which the Absolute thinks, butsomething through which the Absolute thinks - the Universe being the sum-total of the emanations of the Absolute, and not the Absolute itself. The soul of Man is capable of drawing upon the Universal Mind for a knowledge of everything it knows, and the advanced souls avail themselves of this privilege according to their degree of unfoldment. Such souls report the fact of the existence of the Absolute, which had been predicated by the Intellect, but they also report that they are unable to pass over the border.

So you see that the Absolute in itself is Unknowable - all that we can know of it, is what the Universal Mind knows of it, and that knowledge, of necessity, must come from 'the outside,' the 'inside' knowledge being found within the Absolute itself. We may be able to solve the Riddle of the Universe, as we unfold, but we can never hope to know the real nature of the Absolute until we pass beyond the limits of even the highest manifestation of Mind, and pass into a consciousness and realization of our Real Self - Spirit. For this is the Truth, that in each and all of us is to be found a particle of the Absolute itself, unconditioned and unlimited, and that the Real Self of each of us is the Real Self of All - the Spirit, Atman, the drop from the ocean of the Absolute - the ray of the sun of the Absolute - the particle of the Sacred Flame. This Spirit, being the Absolute, of course knows the Absolute and its mysteries and secrets, and when we finally enter into a consciousness of that Spirit we shall then know all, for we shall be at One with the Absolute - at Union with God. This is one of the highest teachings of the Yogi Philosophy. The teaching is that this tiny bit of the Absolute - which is apparently separated, but is not really separated, from the One - is the highest principle within each soul. Even the lowest form of soul contains it. It is always there, and we may perceive its light to a greater and still greater degree as we unfold and our consciousness moves up a degree toward it. The Spirit is ever there - changeless. But the consciousness of the Ego is constantly moving upward toward the Spirit, and will in time merge in it. This is the end of the Spiritual evolution, and all the effort of the soul is toward this goal. Life is the effort of the soul to free itself from its confining sheaths - a desire to avail itself of its inheritance.

We come now to the great Mystery. The student who has followed our teachings closely will now find himself asking the question - that question which has been asked by the souls of all ages when they reached this stage of their unfoldment or investigation. The question may be expressed this way: "Why did the Absolute separate itself, or a portion of itself, into parts; or apparently so separate itself - what was the use - what does it all mean - what was the sense of it? There could have been no necessity for it, for the Absolute is beyond necessity - there could have been no object, for the Absolute possesses all there is, and is perfect - it could not have been the result of any desire, for the Absolute must be desireless. Therefore why did it emanate into the Universe at all; and why did it cause that which we call 'souls' to exist; and why did it place a portion (or apparent portion) of itself within each soul? As everything must have emanated from the Absolute, and as everything must return to it, what is the use of it all, what does it all mean?"

We have expressed this question as clearly as we can conceive it, and we cheerfully admit that we are unable to answer it, and have seen no answer or explanation worthy of serious consideration. The answer is locked up in the Absolute, and Mind, being a manifestation, cannot grasp that which is beyond the plane of manifestation.

Many thinkers have attempted to answer this question, and the schools of thought of the East and the West have indulged in various speculations regarding it. Some say that the separation has not even a shadow of truth in reality, and that Maya, or ignorance and illusion, causes us to see the One as Many. But this does not answer the question - it merely puts it back another stage -- for whence comes the illusion, and how could the Absolute be made a subject of illusion? And if we, the projection of the Absolute, fail to see our identity or relationship, then the Absolute must be the cause of the non-seeing. Some would say that we are self-hypnotized into seeing ourselves as separated, but this is no real answer, for if we are hypnotized then the Absolute must be the cause of it, unless we assume that the Absolute is self-hypnotized, which thought is ridiculous. Similar to this is the explanation that this world - the Universe - is but the 'dream' of the Absolute. How could the Absolute 'dream'? Akin to these so-called explanations is that which holds that the phenomenal world, including Man, is the result of 'play' or 'pastime' of the Absolute. Such an explanation is absurd, as it reduces the Absolute to the condition of a child or adult man seeking diversion and 'fun.' Besides this, such a being would be a Devil rather than a God. Others would have it that the Universe has no existence at all, but is merely a 'thought' of the Absolute. This explanation will not answer, for while the emanation probably was occasioned by a process something akin to 'thought' as we know it, there is a sense of reality in every human soul that will not admit of its being a 'thought' or 'daydream.' This consciousness of the reality of 'I,' possessed by each of us, is caused by the sense of the presence of the Spirit, and is a reflection upon our Mind of the knowledge of the real 'I' of the Spirit, which is the sense of 'I' of the Absolute. The presence of this 'I' sense in each is a proof that we are all of the 'I' of the Absolute, and we are not foreign to the Real Being. This idea of Brahma's play with the Universe, and his reabsorption of the objects of play into himself, after the sport is over, is the result of a childish mythology that even some of the learned Hindus have allowed to become fastened upon them by the fairytales of their ancestors. It is but another form of anthropomorphism - the tendency to make of God an exaggerated Man. We are forced to admit the 'illusion' arising from an imperfect conception of the true nature of things, and the Yogi student fully realizes that many things that seem very real to the soul still in the bondage of ignorance - still in the illusion of time and form - are in reality far from being what they seem. He sees self-hynotization on the part of many, and realizes what it means to be awakened from this world of delusion and to be emancipated, freed, delivered from it all. Nearly every student who reads this lesson has had a greater or less experience of this awakening, or he would not be able to take enough interest in the lesson to read it. But this sense of perception of the illusion, and the comparative 'game-tasks' and play of the world, does not carry with it the explanation or reason for it all as it must appear to the Absolute. It may tell us many things about the 'How' side of things, but is abloutely silent regarding the 'Why' of it. The 'How' belongs to the plane of manifestation, and the Universal Mind finds that plane within its jurisdiction. But the 'Why' plane belongs to the Absolute itself, and the doors are closed to the Mind. We may actually know - and many of us do - that the Absolute IS. Not only because our Intellect makes necessary the acceptance of the fact, but because the higher regions of the mind give us a positive knowledge of His presence. The soul, when sufficiently unfolded, finds within itself that wonderful something, the Spirit, and knows it to be higher than any phase of Mind. And the Universal Mind (which may be explored by the Adept or Master) finds itself confronted by the Absolute, and cannot doubt its existence. But the soul may not understand the 'whyness' of the Spirit, nor the Universal Mind the 'Whyness' of the Absolute.

Minds in all ages have endeavored to solve this Mystery of the Absolute and its Manifestations. And equally futile have been their attempts to find the answer. Plotinus, the Greek philosopher, thought that the One could not dwell alone, but must forever bring forth souls from himself. Some of the Hindu writers have thought that love or even desire were the moving reasons for the manifestations; the longing to go out from self; the desire for companionship; the craving for something to love; these and similar reasons were given. Some have even spoken of the Absolute 'sacrificing' itself in becoming 'many' instead of one. One Hindu writer assumes that the Absolute 'causes his life to be divided, not content to be alone.' But, in closing this consideration of the 'Why,' we must remind the student that each of these 'explanations' is based upon a mental conception that the Absolute is like a Man, and acts from similar motives, and through a similar mind. It seems that anthropomorphism (the representation of Deity with human attributes) dies hard, and raises its head even in philosophies which claim to have long since performed funeral services over it. The student is cautioned against falling into any of these pitfalls of thought, his safety lying in the recollection that all these so-called 'causes' and 'explanations' and 'theories' arise from an impution to the Absolute - the Unconditioned - the attributes, thoughts, motives and actions of the Relative, Conditioned, Manifested. The answer to this 'Why' can come only from the Absolute, and will be ours only when we reach the consciousness of the Spirit - in the meantime let us be Men, and acknowledge that: 'I (in my present state) do not know.'

But though we may not know the 'Why,' we have the whole field of the Universe at our disposal in investigating the 'How.' And every detail of the working of the Universe is possible to the knowledge of the human mind. In fact, it is already known to the Universal Mind, and to those who are able to explore that vast region to its limits. And every human soul contains, potentially, the knowledge of the Universal Mind. In solution, in every mind, is all the knowledge of the Universe, and the exploration of the whole ocean is but the exploration of the drop. The adept is able to ascertain every bit of 'knowledge' possessed by the Universal Mind by the exploration of his own drop of Mind-substance. And he is able to come in contact with all 'thought' vibration or waves in the great ocean of Mind, because each drop has relation to every other drop and with the Whole. Knowledge does not come from without, nor is it manufactured by brains. It comes from within, and is simply the ability to grasp that which already exists. All knowledge is known to the Universal Mind, and to our drop of the same, and the 'new' knowledge that comes to us is not created, but is drawn from that which already is, the Realization coming from our ability to sense it - our unfoldment. And so, while even the highest developed soul must take 'on faith' certain questions regarding the Absolute, still it may assure itself of the existence of that Absolute, and acquaint itself with the 'how' of the machinary of the Universe, and even may be able to take a conscious part in the operation of things. The Mind may be used to mould Matter by Energy, and to do things which to the ordinary man might seem miraculous, but which are quite within the realm of the Universal cause and effect. And the developed soul may, by its knowledge raise itself to a position where it is immune from the operation of cause and effect on the lower planes of manifestation. The Yogis do not ask their students to take everything 'on faith,' as the riddles of the Universe may be solved by the Mind, and each step verified by actual experiment and experience. There is a Faith that 'Knows' - and the advanced Yogi possesses it. But beware of the teacher who claims to be able to explain by his manifested Mind - by means of manifested thought and expression - to your manifested Mind, the secret and mystery of the 'Why' of the Absolute, which is beyond manifestation and knowledge by means of the Mind. When in sore doubt and mental distress over the questions which inevitably arise, from time to time, regarding this last question - this Great Mystery - calm the mind, and open it to the influence of the Spirit, and you will find Peace and Bliss - that 'Peace which passeth Understanding.'

The Soul is a 'Centre of Consciousness' (for want of a better name we call it this). It contains the Divine Spark surrounded by confining sheaths of Mind-substance (in several forms and degrees); Energy and Matter. Even when it leaves the body upon the occasion of physical death, it does not depart from Matter, for it has several vehicles or bodies of Matter of varying degrees of fineness, the several forms of Mind-substance itself being provided with a very fine 'coat' of Matter which separates it from the Universal Mind in a measure, making it an 'entity' while yet in communication with the Universal Mind and other individual minds. It may be called an Ego - or a Spiritual Monad, as some have termed it - names explaining but little. It is projected into Matter of the grossest kind, and from thence works its way by stages of evolution to higher and higher forms until, in the end, after passing through stages when it becomes as a god, it is again taken into the Absolute, not in the form of being 'thrown into a melting pot' but in the sense of having a consciousness of the Absolute and realizing its oneness with it. This last fact is known from the testimony of those souls which have reached the last stage preparatory to the attainment of Oneness - Nirvana. There is a stage just before this final attainment, when the soul pauses for a moment which sometimes extends over millions of years, and during which time the soul often temporarily renounces its immediate attainment and returns to the active Universe in order to help other souls on their upward journey. The reason for all of this journey on the Path, from gross Matter unto the highest stages, is known only to the Absolute, as we have explained, but we are fully able to see the progressive steps of the journey, and to feel the attraction of the Absolute as well as the Divine urge within us, causing us to mount step after step of the ladder of Attainment. And we are able to deduce therefrom, both through our Intellects and our higher mental faculties, that that which leads the soul upward is 'Right' and 'Good,' and that which retards its progress, or causes it to linger at some low stage of the journey, is 'Wrong' or 'Bad,' and we are therefore able to deduce rules of conduct and ethics therefrom, although ethics, and the idea of 'right and wrong,' 'good and bad,' etc., are all relative as we have explained in our lessons on Dharma. Any step in which is recognized the Oneness of All, is always higher than the step just below it in which the recognition is not so plain. Upon these conceptions depend all that we know as 'Right and Wrong' - 'Good and Bad.'

The 'How' of the projection of the Spirit into Matter - the birth of the Soul, we may call it - is said by those advanced souls who have risen to planes wherein they may witness many of the processes of the Universe, to be caused by an action of Divine Will somewhat akin to the expression of an earnest Desire on the part of Man. God 'thinks' and the manifestation occurs. (Of course the act is not thinking just as we know the word, but we cannot describe it better.) If we may be pardoned for using an illustration taken from human experience, and if you will remember that we realize the absurdity of comparing any act of the Absolute to any act of Man, we would say that this act of the establishing of the Centre of Consciousness - the birth of a Soul - the projection of Spirit into the confining sheaths of Mind, Energy and Matter - is in the nature of the pro-creation and birth of a child. The Absolute may be compared to the Father-Mother elements in One - the Spirit may be compared to the child begotten of those elements. The child in such a case, must be begotten of the nature, character and quality of the parents. The Spirit must be of God, and be the soul of the soul - the sheaths of Matter, Mind and Energy must be the body of the child. And both the soul and the body of the child must have been begotten of and composed of the substance of which the parents were composed, for there is nothing else from which it could have been produced. A Western writer named Calthrop hath truly said: "Of the very substance of God (in perfect accordance with the law of all parenthood) we, his children, body as well as soul, come. Verily we are begotten, not made; being of one substance, and children because we are so in very deed and truth."

Like the human child that is plunged into low material form at the beginning, only to grow by degrees into consciousness, self-consciousness, manhood, until it is one with its father in power, form and intelligence, so is this Divine child projected into the lowest form of Matter (which may be called 'the body of God') and as it unfolds it rises from lower to higher form, and then on to still higher and higher and higher, until the mind reels at the thought. And at the end when maturity is reached, the soul finds itself before the mansion of the Father, and the doors are opened for it, and it enters and flings itself on the breast of the Father that is waiting to receive it - and then the doors are closed and we may not see what follows. Safe in the bosom of its father the Soul, now grown to maturity, is resting - it has come home after many weary years of wandering - it has come Home. Another illustration, that has a meaning that will be apparent to the more advanced of our students, is as follows: As the Sun is reflected in the Ocean, and in every tiny drop of the ocean if they be separated, so is the Absolute (God) reflected in the bosom of the Great Universal Mind and in each manifestation of that Mind as a 'Soul.' The Sun when reflected in the Ocean of the Universal Mind is called the Absolute (God) - when it is reflected in the centre of the drop called the 'individual soul' it is called the Spirit. The Reflection is not the Sun itself, and yet it is not an illusion or a false thing - for the Sun has sent forth a part of itself; its energy; its heat; its light; its substance; and so, both the ocean and the drop really partake of the Self of the Absolute - the Spirit of the drop is Real. And this is the miracle and the Mystery, that while the Presence is in the drop, still the Sun itself (as a Whole) is not there, except in appearance. One seeing the reflection in the drop, sees the shape and light of the Sun, and yet the Sun is in the heavens. So that while the Sun is in the drop it is in the heavens - and while it is in the heavens it is in the drop. This is the Divine Paradox - that contains within it the explanation of the Many which is One, and the One which is Many, each being real - each being apparently separated, and yet not really separated. And the Sun may shine on millions of drops, and the drops may reflect millions of Suns in that way. Yet while each drop contains the Sun, still there is only One Sun, and it still remains in the heavens. He who can grasp this parable has grasped the secret of the relation of the Spirit to the Absolute - of the Many to the One. This is our message to our students as we close this series of lessons. Hark ye to it!

May each drop understand that it has within it the Sun of Life, and learn to grow into an actual realization of its Presence. Peace be with You.