|
|
A SERIES OF
Lessons in Gnani Yoga (The Yoga of Wisdom.)
BY YOGI RAMACHARAKA.
THIS BOOK GIVES THE HIGHEST YOGI TEACHINGS REGARDING THE ABSOLUTE AND
ITS MANIFESTATIONS.
INDEX.
LESSON PAGE
I. The One 1
II. Omnipresent Life 27
III. The Creative Will 51
IV. The Unity of Life 75
V. The One and the Many 101
VI. Within the Mind of the One 127
VII. Cosmic Evolution 153
VIII. The Ascent of Man 177
IX. Metempsychosis 203
X. Spiritual Evolution 229
XI. The Law of Karma 253
XII. Occult Miscellany 277
THE FIRST LESSON
THE ONE.
The Yogi Philosophy may be divided into several great branches, or
fields. What is known as "Hatha Yoga" deals with the physical body and
its control; its welfare; its health; its preservation; its laws, etc.
What is known as "Raja Yoga" deals with the Mind; its control; its
development; its unfoldment, etc. What is known as "Bhakti Yoga" deals
with the Love of the Absolute--God. What is known as "Gnani Yoga" deals
with the scientific and intellectual knowing of the great questions
regarding Life and what lies back of Life--the Riddle of the Universe.
Each branch of Yoga is but a path leading toward the one
end--unfoldment, development, and growth. He who wishes first to
develop, control and strengthen his physical body so as to render it a
fit instrument of the Higher Self, follows the path of "Hatha Yoga." He
who would develop his will-power and mental faculties, unfolding the
inner senses, and latent powers, follows the path of "Raja Yoga." He
who wishes to develop by "knowing"--by studying the fundamental
principles, and the wonderful truths underlying Life, follows the path
of "Gnani Yoga." And he who wishes to grow into a union with the One
Life by the influence of Love, he follows the path of "Bhakti Yoga."
But it must not be supposed that the student must ally himself to only
a single one of these paths to power. In fact, very few do. The
majority prefer to gain a rounded knowledge, and acquaint themselves
with the principles of the several branches, learning something of
each, giving preference of course to those branches that appeal to them
more strongly, this attraction being the indication of _need_, or
requirement, and, therefore, being the hand pointing out the path.
It is well for every one to know something of "Hatha Yoga," in order
that the body may be purified, strengthened, and kept in health in
order to become a more fitting instrument of the Higher Self. It is
well that each one should know something of "Raja Yoga," that he may
understand the training and control of the mind, and the use of the
Will. It is well that every one should learn the wisdom of "Gnani
Yoga," that he may realize the wonderful truths underlying life--the
science of Being. And, most assuredly every one should know something
of Bhakti Yogi, that he may understand the great teachings regarding
the Love underlying all life.
We have written a work on "Hatha Yoga," and a course on "Raja Yoga"
which is now in book form. We have told you something regarding "Gnani
Yoga" in our Fourteen Lessons, and also in our Advanced Course. We have
written something regarding "Bhakti Yoga" in our Advanced Course, and,
we hope, have taught it also all through our other lessons, for we fail
to see how one can teach or study any of the branches of Yoga without
being filled with a sense of Love and Union with the Source of all
Life. To know the Giver of Life, is to love him, and the more we know
of him, the more love will we manifest.
In this course of lessons, of which this is the first, we shall take up
the subject of "Gnani Yoga"--the Yoga of Wisdom, and will endeavor to
make plain some of its most important and highest teachings. And, we
trust that in so doing, we shall be able to awaken in you a still
higher realization of your relationship with the One, and a
corresponding Love for that in which you live, and move and have your
being. We ask for your loving sympathy and cooperation in our task.
Let us begin by a consideration of what has been called the "Questions
of Questions"--the question: "What is Reality?" To understand the
question we have but to take a look around us and view the visible
world. We see great masses of something that science has called
"matter." We see in operation a wonderful something called "force" or
"energy" in its countless forms of manifestations. We see things that
we call "forms of life," varying in manifestation from the tiny speck
of slime that we call the Moneron, up to that form that we call Man.
But study this world of manifestations by means of science and
research--and such study is of greatest value--still we must find
ourselves brought to a point where we cannot progress further. Matter
melts into mystery--Force resolves itself into something else--the
secret of living-forms subtly elude us--and mind is seen as but the
manifestation of something even finer. But in losing these things of
appearance and manifestation, we find ourselves brought up face to face
with a Something Else that we see must underlie all these varying
forms, shapes and manifestations. And that Something Else, we call
Reality, because it is Real, Permanent, Enduring. And although men may
differ, dispute, wrangle, and quarrel about this Reality, still there
is one point upon which they must agree, and that is that _Reality is
One_--that underlying all forms and manifestations there must be a
_One_ Reality from which all things flow. And this inquiry into this
One Reality is indeed the Question of Questions of the Universe.
The highest reason of Man--as well as his deepest intuition--has always
recognized that this Reality or Underlying Being must be but ONE, of
which all Nature is but varying degrees of manifestation, emanation, or
expression. All have recognized that Life is a stream flowing from One
great fount, the nature and name of which is unknown--some have said
unknowable. Differ as men do about theories regarding the nature of
this one, they all agree that it can be but One. It is only when men
begin to name and analyze this One, that confusion results.
Let us see what men have thought and said about this One--it _may_ help
us to understand the nature of the problem.
The materialist claims that this one is a something called
Matter--self-existent--eternal--infinite--containing within itself the
potentiality of Matter, Energy and Mind. Another school, closely allied
to the materialists, claim that this One is a something called Energy,
of which Matter and Mind are but modes of motion. The Idealists claim
that the One is a something called Mind, and that Matter and Force are
but ideas in that One Mind. Theologians claim that this One is a
something called a personal God, to whom they attribute certain
qualities, characteristics, etc., the same varying with their creeds
and dogmas. 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. 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. 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.
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. 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. 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. 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.
Why? _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. It cannot be
limited, for there is nothing outside of itself to limit it. There is
no such place as Nowhere. Every place is in the Everywhere. And
Everywhere is filled with the All--the Infinite Reality--the Absolute.
And, just as was the case with the idea of Time, we find it most
difficult--if not indeed impossible--to form an idea of an
Omnipresent--of That which occupies Infinite Space. This because
everything that our minds have experienced has had dimensions and
limits. The secret lies in the fact that Space, like Time, has no real
existence outside of our perception of consciousness of the relative
position of Things--material objects. We see this thing here, and that
thing there. Between them is Nothingness. We take another object, say a
yard-stick, and measure off this Nothingness between the two objects,
and we call this measure of Nothingness by the term Distance. And yet
we cannot have measured Nothingness--that is impossible. What have we
really done? Simply this, determined how many lengths of yard-stick
could be laid between the other two objects.
We call this process measuring Space, but Space is Nothing, and we have
merely determined the relative position of objects. To "measure Space"
we must have three Things or objects, _i.e._, (l) The object from which
we start the measure; (2) The object with which we measure; and (3) The
object with which we end our measurement. We are unable to conceive of
Infinite Space, because we lack the third object in the measuring
process--the ending object. We may use ourselves as a starting point,
and the mental yard-stick is always at hand, but where is the object at
the other side of Infinity of Space by which the measurement may be
ended? It is not there, and we cannot think of the end without it.
Let us start with ourselves, and try to imagine a million million
miles, and then multiply them by another million million miles, a
million million times. What have we done? Simply extended our mental
yard-stick a certain number of times to an imaginary point in the
Nothingness that we call Space. So far so good, but the mind
intuitively recognizes that beyond that imaginary point at the end of
the last yard-stick, there is a capacity for an infinite extension of
yard-sticks--an infinite capacity for such extension. Extension of
what? Space? No! Yard-sticks! Objects! Things! Without material objects
Space is unthinkable. It has no existence outside of our consciousness
of Things. There is no such thing as Real Space. Space is merely an
infinite capacity for extending objects. Space itself is merely a name
for Nothingness. If you can form an idea of an object swept out of
existence, and nothing to take its place, that Nothing would be called
Space, the term implying the possibility of placing something there
without displacing anything else.
Size, of course, is but another 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 no such wisdom, etc., for
there is nowhere outside of the All from whence it could come. The
effect cannot be greater than the cause. If there is anything unknown
to the Absolute, then it will never be known to finite minds. So,
therefore, ALL KNOWLEDGE that Is, Has Been, or Can Be, must be NOW
vested in the One--the Absolute.
This does not mean that the Absolute _thinks_, in any such sense as
does Man. The Absolute must Know, without Thinking. It does not have to
gather Knowledge by the process of Thinking, as does Man--such an Idea
would be ridiculous, for from whence could the Knowledge come outside
of itself. When man thinks he draws to himself Knowledge from the
Universal source by the action of the Mind, but the Absolute has only
itself to draw on. So we cannot imagine the Absolute compelled to Think
as we do.
But, lest we be misunderstood regarding this phase of the subject, we
may say here that the highest occult teachings inform us that the
Absolute _does_ manifest a quality somewhat akin to what we would call
constructive thought, and that such "thoughts" manifest into
objectivity and manifestation, and become Creation. Created Things,
according to the Occult teachings are "Thoughts of God." Do not let
this idea disturb you, and cause you to feel that you are nothing,
because you have been called into being by a Thought of the Infinite
One. Even a Thought of that One would be intensely real in the relative
world--actually Real to all except the Absolute itself--and even the
Absolute knows that the _Real_ part of its Creations must be a part of
itself manifested through its thought, for the Thought of the Infinite
must be Real, and a part of Itself, for it cannot be anything else, and
to call it Nothing is merely to juggle with words. The faintest Thought
of the Infinite One would be far more real than anything man could
create--as solid as the mountain--as hard as steel--as durable as the
diamond--for, verily, even these are emanations of the Mind of the
Infinite, and are things of but a day, while the higher Thoughts--the
soul of Man--contains within itself a spark from the Divine Flame
itself--the Spirit of the Infinite. But these things will appear in
their own place, as we proceed with this series. We have merely given
you a little food for thought at this point, in connection with the
Mind of the Absolute.
So you see, good friends and students, that the Intellect in its
highest efforts, informs us that it finds itself compelled to report
that the One--the Absolute--That which it is compelled to admit really
exists--must be a One possessed of a nature so far transcending human
experience that the human mind finds itself without the proper
concepts, symbols, and words with which to think of It. But none the
less, the Intellect finds itself bound by its own laws to postulate the
existence of such an One.
It is the veriest folly to try to think of the One as It is "in
Itself"--for we have nothing but human attributes with which to measure
it, and It so far transcends such measurements that the mental
yard-sticks run out into infinity and are lost sight of. The highest
minds of the race inform us that the most exalted efforts of their
reason compels them to report that the One--in Itself--cannot be spoken
of as possessing attributes or qualities capable of being expressed in
human words employed to describe the Things of the relative world--and
all of our words are such. All of our words originate from such ideas,
and all of our ideas arise from our experience, directly or indirectly.
So we are not equipped with words with which to think of or speak of
that which transcends experience, although our Intellect informs us
that Reality lies back of our experience.
Philosophy finds itself unable to do anything better than to bring us
face to face with high paradoxes. Science in its pursuit of Truth finds
it cunningly avoiding it, and ever escaping its net. And we believe
that the Absolute purposely causes this to be, that in the end Man may
be compelled to look for the Spirit within himself--the only place
where he can come in touch with it. This, we think, is the answer to
the Riddle of the Sphinx--"Look Within for that which Thou needest."
But while the Spirit may be discerned only by looking within ourselves,
we find that once the mind realizes that the Absolute Is, it will be
able to see countless evidences of its action and presence by observing
manifested Life without. All Life is filled with the Life Power and
Will of the Absolute.
To us Life is but One--the Universe is a living Unity, throbbing,
thrilling and pulsating with the Will-to-Live of the Absolute. Back of
all apparent shapes, forms, names, forces, elements, principles and
substances, there is but One--One Life, present everywhere, and
manifesting in an infinitude of shapes, forms, and forces All
individual lives are but centers of consciousness in the One Life
underlying, depending upon it for degree of unfoldment, expression and
manifestation.
This may sound like Pantheism to some, but it is very different from
the Pantheism of the schools and cults. Pantheism is defined as "the
doctrine that God consists in the combined forces and laws manifested
in the existing Universe," or that "the Universe taken or conceived as
a whole is God." These definitions do not fit the conception of the
Absolute, of the Yogi Philosophy--they seem to breathe but a refined
materialism. The Absolute is not "the combined forces and laws
manifested in the universe," nor "the universe conceived as a whole."
Instead, the Universe, its forces and laws, even conceived as a whole,
have no existence in themselves, but are mere manifestations of the
Absolute. Surely this is different from Pantheism.
We teach that the Absolute is immanent in, and abiding in all forms of
Life in the Universe, as well as in its forces and laws--all being but
manifestations of the Will of the One. And we teach that this One is
superior to all forms of manifestations, and that Its existence and
being does not depend upon the manifestations, which are but effects of
the Cause.
The Pantheistic Universe--God is but a thing of phenomenal appearance,
but the Absolute is the very Spirit of Life--a Living, Existing
Reality, and would be so even if every manifestation were withdrawn
from appearance and expression--drawn back into the source from which
it emanated. The Absolute is more than Mountain or Ocean--Electricity
or Gravitation--Monad or Man--It is SPIRIT--LIFE--BEING--REALITY--the
ONE THAT IS. Omnipotent, Omnipresent; Omniscient; Eternal; Infinite;
Absolute; these are Man's greatest words, and yet they but feebly
portray a shadow thrown by the One Itself.
The Absolute is not a far-away Being directing our affairs at long
range--not an absentee Deity--but an Immanent Life in and about us
all--manifesting in us and creating us into individual centers of
consciousness, in pursuance with some great law of being.
And, more than this, the Absolute instead of being an indifferent and
unmoved spectator to its own creation, is a thriving, longing, active,
suffering, rejoicing, feeling Spirit, partaking of the feelings of its
manifestations, rather than callously witnessing them. It lives in
us--with us--through us. Back of all the pain in the world may be found
a great feeling and suffering love. The pain of the world is not
punishment or evidence of divine wrath, but the incidents of the
working out of some cosmic plan, in which the Absolute is the Actor,
through the forms of Its manifestations.
The message of the Absolute to some of the Illumined has been, "All is
being done in the best and only possible way--I am doing the best I
can--all is well--and in the end will so appear."
The Absolute is no personal Deity--yet in itself it contains all that
goes to make up all personality and all human relations. Father,
Mother, Child, Friend, is in It. All forms of human love and craving
for sympathy, understanding and companionship may find refuge in loving
the Absolute.
The Absolute is constantly in evidence in our lives, and yet we have
been seeking it here and there in the outer world, asking it to show
itself and prove Its existence. Well may it say to us: "Hast thou been
so long time with me, and hast thou not known me?" This is the great
tragedy of Life, that the Spirit comes to us--Its own--and we know It
not. We fail to hear Its words: "Oh, ye who mourn, I suffer with you
and through you. Yea, it is I who grieve in you. Your pain is mine--to
the last pang. I suffer all pain through you--and yet I rejoice beyond
you, for I know that through you, and with you, I shall conquer."
And this is a faint idea of what we believe the Absolute to be. In the
following lessons we shall see it in operation in all forms of life,
and in ourselves. We shall get close to the workings of Its mighty
Will--close to Its Heart of Love.
Carry with you the Central Thought of the Lesson: CENTRAL THOUGHT.
There is but One Life in the Universe. And underlying that One
Life--Its Real Self--Its Essence--Its Spirit--is The Absolute, living,
feeling, suffering, rejoicing, longing, striving, in and through us.
The Absolute is all that really Is, and all the visible Universe and
forms of Life is Its expression, through Its Will. We lack words
adequate to describe the nature of the Absolute, but we will use two
words describing its inmost nature as best we see it. These two words
are LIFE and LOVE, the one describing the outer, the other the inner
nature. Let us manifest both Life and Love as a token of our origin and
inner nature. Peace be with you.
THE SECOND LESSON
OMNIPRESENT LIFE.
In our First Lesson of this series, we brought out the idea that the
human mind was compelled to report the fact that it could not think of
The Absolute except as possessing the quality of
Omnipresence--Present-Everywhere. And, likewise, the human mind is
compelled to think that all there IS must be The Absolute, or _of_ the
Absolute. And if a thing is _of_ the Absolute, then the Absolute must
be _in_ it, in some way--must be the _essence_ of it. Granting this, we
must then think that everything must be filled with the essence of
Life, for Life must be one of the qualities of the Absolute, or rather
what we call Life must be the outward expression of the essential Being
of the Absolute. And if this be so, then it would follow that
_everything in the Universe must be Alive_. The mind cannot escape this
conclusion. And if the facts do not bear out this conclusion then we
must be forced to admit that the entire basic theory of the Absolute
and its emanations must fall, and be considered as an error. No chain
is stronger than its weakest link, and if this link be too weak to bear
the weight of the facts of the universe, then must the chain be
discarded as imperfect and useless, and another substituted. This fact
is not generally mentioned by those speaking and writing of All being
One, or an emanation of the One, but it must be considered and met. If
there is a single thing in the Universe that is
"dead"--non-living--lifeless--then the theory must fall. If a thing is
non-living, then the essence of the Absolute cannot be in it--it must
be alien and foreign to the Absolute, and in that case the Absolute
cannot be Absolute for there is something outside of itself. And so it
becomes of the greatest importance to examine into the evidences of the
presence of Life in all things, organic or inorganic. The evidence is
at hand--let us examine it.
The ancient occultists of all peoples always taught that the Universe
was Alive--that there was Life in everything--that there was nothing
dead in Nature--that Death meant simply a change in form in the
material of the dead bodies. They taught that Life, in varying degrees
of manifestation and expression, was present in everything and object,
even down to the hardest mineral form, and the atoms composing that
form.
Modern Science is now rapidly advancing to the same position, and each
months investigations and discoveries serve only to emphasize the
teachings.
Burbank, that wonderful moulder of plant life, has well expressed this
thought, when he says: "All my investigations have led me away from the
idea of a dead material universe tossed about by various forces, to
that of a universe which is absolutely all force, life, soul, thought,
or whatever name we may choose to call it. Every atom, molecule, plant,
animal or planet, is only an aggregation of organized unit forces, held
in place by stronger forces, thus holding them for a time latent,
though teeming with inconceivable power. All life on our planet is, so
to speak, just on the outer fringe of this infinite ocean of force. The
universe is not half dead, but all alive."
Science today is gazing upon a living universe. She has not yet
realized the full significance of what she has discovered, and her
hands are raised as if to shade her eyes from the unaccustomed glare
that is bursting upon her. From the dark cavern of universal dead
matter, she has stepped out into the glare of the noon-day sun of a
Universe All-Alive even to its smallest and apparently most inert
particle.
Beginning at Man, the highest form of Life known to us, we may pass
rapidly down the scale of animal life, seeing life in full operation at
each descending step. Passing from the animal to the vegetable kingdom,
we still see Life in full operation, although in lessened degrees of
expression. We shall not stop here to review the many manifestations of
Life among the forms of plant-life, for we shall have occasion to
mention them in our next lesson, but it must be apparent to all that
Life is constantly manifesting in the sprouting of seeds; the putting
forth of stalk, leaves, blossoms, fruit, etc., and in the enormous
manifestation of force and energy in such growth and development. One
may see the life force in the plant pressing forth for expression and
manifestation, from the first sprouting of the seed, until the last
vital action on the part of the mature plant or tree.
Besides the vital action observable in the growth and development of
plants, we know, of course, that plants sicken and die, and manifest
all other attributes of living forms. There is no room for argument
about the presence of life in the plant kingdom.
But there are other forms of life far below the scale of the plants.
There is the world of the bacteria, microbes, infusoria--the groups of
cells with a common life--the single cell creatures, down to the
Monera, the creatures lower than the single cells--the Things of the
slime of the ocean bed.
These tiny Things--living Things--present to the sight merely a tiny
speck of jelly, without organs of any kind. And yet they exercise all
the functions of life--movement, nutrition, reproduction, sensation,
and dissolution. Some of these elementary forms are all stomach, that
is they are all one organ capable of performing all the functions
necessary for the life of the animal. The creature has no mouth, but
when it wishes to devour an object it simply envelopes it--wraps itself
around it like a bit of glue around a gnat, and then absorbs the
substance of its prey through its whole body.
Scientists have turned some of these tiny creatures inside out, and yet
they have gone on with their life functions undisturbed and untroubled.
They have cut them up into still tinier bits, and yet each bit lived on
as a separate animal, performing all of its functions undisturbed. They
are all the same all over, and all the way through. They reproduce
themselves by growing to a certain size, and then separating into two,
and so on. The rapidity of the increase is most remarkable.
Haekel says of the Monera: "The Monera are the simplest permanent
cytods. Their entire body consists of merely soft, structureless plasm.
However thoroughly we may examine them with the help of the most
delicate reagents and the strongest optical instruments, we yet find
that all the parts are completely homogeneous. These Monera are
therefore, in the strictest sense of the word, 'organisms without
organs,' or even in a strict philosophical sense they might not even be
called organisms, since they possess no organs and since they are not
composed of various particles. They can only be called organisms in so
far as they are capable of exercising the organic phenomena of life, of
nutrition, reproduction, sensation and movement."
Verworn records an interesting instance of life and mind among the
_Rhizopods_, a very low form of living thing. He relates that the
_Difflugia ampula_, a creature occupying a tiny shell formed of minute
particles of sand, has a long projection of its substance, like a
feeler or tendril, with which it searches on the bottom of the sea for
sandy material with which to build the shell or outer covering for its
offspring, which are born by division from the parent body. It grasps
the particle of sand by the feeler, and passes it into its body by
enclosing it. Verworn removed the sand from the bottom of the tank,
replacing it by very minute particles of highly colored glass. Shortly
afterward he noticed a collection of these particles of glass in the
body of the creature, and a little later he saw a tiny speck of
protoplasm emitted from the parent by separation. At the same time he
noticed that the bits of glass collected by the mother creature were
passed out and placed around the body of the new creature, and cemented
together by a substance secreted by the body of the parent, thus
forming a shell and covering for the offspring. This proceeding showed
the presence of a mental something sufficient to cause the creature to
prepare a shell for the offspring previous to its birth--or rather to
gather the material for such shell, to be afterward used; to
distinguish the proper material; to mould it into shape, and cement it.
The scientist reported that a creature always gathered just exactly
enough sand for its purpose--never too little, and never an excess. And
this in a creature that is little more than a tiny drop of glue!
We may consider the life actions of the Moneron a little further, for
it is the lowest form of so-called "living matter"--the point at which
living forms pass off into non-living forms (so-called). This tiny
speck of glue--an organism without organs--is endowed with the faculty
called sensation. It draws away from that which is likely to injure it,
and toward that which it desires--all in response to an elementary
sensation. It has the instinct of self-preservation and
self-protection. It seeks and finds its prey, and then eats, digests
and assimilates it. It is able to move about by "false-feet," or bits
of its body which it pushes forth at will from any part of its
substance. It reproduces itself, as we have seen, by separation and
self-division.
The life of the bacteria and germs--the yeasty forms of life--are
familiar to many of us. And yet there are forms of life still below
these. The line between living forms and non-living forms is being set
back further and further by science. Living creatures are now known
that resemble the non-living so closely that the line cannot be
definitely drawn.
Living creatures are known that are capable of being dried and laid
away for several years, and then may be revived by the application of
moisture. They resemble dust, but are full of life and function.
Certain forms of bacilli are known to Science that have been subjected
to degrees of heat and cold that are but terms to any but the
scientific mind.
Low forms of life called Diatoms or "living crystals" are known. They
are tiny geometrical forms. They are composed of a tiny drop of plasm,
resembling glue, covered by a thin shell of siliceous or sandy
material. They are visible only through the microscope, and are so
small that thousands of them might be gathered together on the head of
a pin. They are so like chemical crystals that it requires a shrewd and
careful observer to distinguish them. And yet they are alive, and
perform all the functions of life.
Leaving these creatures, we enter the kingdom of the crystals, in our
search for life. Yes, the crystals manifest life, as strange as this
statement may appear to those who have not followed the march of
Science. The crystals are born, grow, live, and may be killed by
chemicals or electricity. Science has added a new department called
"Plasmology," the purpose of which is the study of crystal life. Some
investigators have progressed so far as to claim that they have
discovered signs of rudimentary sex functioning among crystals. At any
rate, crystals are born and grow like living things. As a recent
scientific writer has said: "Crystallization, as we are to learn now,
is not a mere mechanical grouping of dead atoms. It is a birth."
The crystal forms from the mother liquor, and its body is built up
systematically, regularly, and according to a well defined plan or
pattern, just as are the body and bones of the animal form, and the
wood and bark of the tree. There is life at work in the growth of the
crystal. And not only does the crystal grow, but it also reproduces
itself by separation or splitting-off, just as is the case with the
lower forms of life, just mentioned.
The principal point of difference between the growth and development of
the crystals and that of the lower forms of life referred to is that
the crystal takes its nourishment from the outside, and builds up from
its outer surface, while the Monera absorbs its nourishment from
within, and grows outwardly from within. If the crystal had a soft
center, and took its nourishment in that way, it would be almost
identical with the Diatom, or, if the Diatom grew from the outside, it
would be but a crystal. A very fine dividing line.
Crystals, like living forms, may be sterilized and rendered incapable
of reproduction by chemical process, or electrical discharges. They may
also be "killed" and future growth prevented in this manner. Surely
this looks like "Life," does it not?
To realize the importance of this idea of life among the crystals, we
must remember that our hardest rocks and metals are composed of
crystals, and that the dirt and earth upon which we grow and live are
but crumbled rock and miniature crystals. Therefore the very dust under
our feet is alive. _There is nothing dead._ There is no transformation
of "dead matter" into live plant matter, and then into live animal
matter. The chemicals are alive, and from chemical to man's body there
is but a continuous change of shape and form of living matter. Any
man's body, decomposing, is again resolved into chemicals, and the
chain begins over again. Merely changes in living forms--that's all, so
far as the bodies are concerned.
Nature furnishes us with many examples of this presence of life in the
inorganic world. We have but to look around to see the truth of the
statement that All is Alive. There is that which is known as the
"fatigue of elasticity" in metals. Razors get tired, and require a
rest. Tuning forks lose their powers of vibration, to a degree, and
have to be given a vacation. 'Machinery in mills and manufactories
needs an occasional day off. Metals are subject to disease and
infection, and have been poisoned and restored by antidotes. Window
glass, especially stained glass, is subject to a disease spreading from
pane to pane.
Men accustomed to handling and using tools and machinery naturally drop
into the habit of speaking of these things as if they were alive. They
seem to recognize the presence of "feeling" in tools or machine, and to
perceive in each a sort of "character" or personality, which must be
respected, humored, or coaxed in order to get the best results.
Perhaps the most valuable testimony along these lines, and which goes
very far toward proving the centuries-old theories of the Yogis
regarding Omnipresent Life, comes from Prof. J. Chunder Bose, of the
Calcutta University, a Hindu educated in the English Universities,
under the best teachers, and who is now a leading scientific authority
in the western world, tie has given to the world some very valuable
scientific information along these lines in his book entitled
"_Response in the Living and Non-living_," which has caused the widest
comment and created the greatest interest among the highest scientific
authorities. His experiments along the lines of the gathering of
evidence of life in the inorganic forms have revolutionized the
theories of modern science, and have done much to further the idea that
life is present everywhere, and that there is no such thing as dead
matter.
He bases his work upon the theory that the best and only true test for
the presence of life in matter is the response of matter to external
stimulus. Proceeding from this fundamental theory he has proven by
in-numerable experiments that so-called inorganic matter, minerals,
metals, etc., give a response to such stimulus, which response is
similar, if not identical, to the response of the matter composing the
bodies of plants, animals, men.
He devised delicate apparatus for the measurement of the response to
the outside stimulus, the degree, and other evidence being recorded in
traces on a revolving cylinder. The tracings or curves obtained from
tin and other metals, when compared with those obtained from living
muscle, were found to be identical. He used a galvanometer, a very
delicate and accurate scientific instrument, in his experiments. This
instrument is so finely adjusted that the faintest current will cause a
deflection of the registering needle, which is delicately swung on a
tiny pivot. If the galvanometer be attached to a human nerve, and the
end of the nerve be irritated, the needle will register.
Prof. Bose found that when he attached the galvanometer to bars of
various metals they gave a similar response when struck or twisted. The
greater the irritation applied to the metal, the greater the response
registered by the instrument. The analogy between the response of the
metal and that of the living muscle was startling. For instance, just
as in the case of the living animal muscle or nerve matter, the
response becomes fatigued, so in the case of the metal the curve
registered by the needle became fainter and still fainter, as the bar
became more and more fatigued by the continued irritation. And again,
just after such fatigue the muscle would become rested, and would again
respond actively, so would the metal when given a chance to recuperate.
Tetanus due to shocks constantly repeated, was caused and recovered.
Metals recorded evidences of fatigue. Drugs caused identical effects on
metals and animals--some exciting; some depressing; some killing. Some
poisonous chemicals killed pieces of metal, rendering them immobile and
therefore incapable of registering records on the apparatus. In some
cases antidotes were promptly administered, and saved the life of the
metal.
Prof. Bose also conducted experiments on plants in the same way. Pieces
of vegetable matter were found to be capable of stimulation, fatigue,
excitement, depression, poison. Mrs. Annie Besant, who witnessed some
of these experiments in Calcutta, has written as follows regarding the
experiments on plant life: "There is something rather pathetic in
seeing the way in which the tiny spot of light which records the pulses
in the plant, travels in ever weaker and weaker curves, when the plant
is under the influence of poison, then falls into a final despairing
straight line, and--stops. One feels as though a murder has been
committed--as indeed it has."
In one of Prof. Bose's public experiments he clearly demonstrated that
a bar of iron was fully as sensitive as the human body, and that it
could be irritated and stimulated in the same way, and finally could be
poisoned and killed. "Among such phenomena," he asks, "how can we draw
the line of demarkation, and say, 'Here the physical ends, and there
the physiological begins'? No such barrier exists." According to his
theory, which agrees with the oldest occult theories, by the way, life
is present in every object and form of Nature, and all forms respond to
external stimulus, which response is a proof of the presence of life in
the form.
Prof. Bose's great book is full of the most startling results of
experiments. He proves that the metals manifest something like sleep;
can be killed; exhibit torpor and sluggishness; get tired or lazy; wake
up; can be roused into activity; may be stimulated, strengthened,
weakened; suffer from extreme cold and heat; may be drugged or
intoxicated, the different metals manifesting a different response to
certain drugs, just as different men and animals manifest a varying
degree of similar resistance. The response of a piece of steel
subjected to the influence of a chemical poison shows a gradual
fluttering and weakening until it finally dies away, just as animal
matter does when similarly poisoned. When revived in time by an
antidote, the recovery was similarly gradual in both metal and muscle.
A remarkable fact is noted by the scientist when he tells us that the
very poisons that kill the metals are themselves alive and may be
killed, drugged, stimulated, etc., showing the same response as in the
case of the metals, proving the existence in them of the same life that
is in the metals and animal matter that they influence.
Of course when these metals are "killed" there is merely a killing of
the metal as metal--the atoms and principles of which the metal is
composed remaining fully alive and active, just as is the case with the
atom of the human body after the soul passes out--the body is as much
alive after death as during the life of the person, the activity of the
parts being along the lines of dissolution instead of construction in
that case.
We hear much of the claims of scientists who announce that they are on
the eve of "_creating_ life" from non-living matter. This is all
nonsense--life can come only from life. Life from non-life is an
absurdity. And all Life comes from the One Life underlying All. But it
is true that Science has done, is doing, and will do, something very
much like "creating life," but of course this is merely changing the
form of Life into other forms--the lesser form into the higher--just as
one produces a plant from a seed, or a fruit from a plant. The Life is
always there, and responds to the proper stimulus and conditions.
A number of scientists are working on the problem of generating living
forms from inorganic matter. The old idea of "spontaneous generation,"
for many years relegated to the scrap-pile of Science, is again coming
to the front. Although the theory of Evolution compels its adherents to
accept the idea that at one time in the past living forms sprung from
the non-living (so-called), yet it has been generally believed that the
conditions which brought about this stage of evolution has forever
passed. But the indications now all point to the other view that this
stage of evolution is, and always has been, in operation, and that new
forms of life are constantly evolving from the inorganic forms.
"Creation," so-called (although the word is an absurdity from the Yogi
point of view), is constantly being performed.
Dr. Charlton Bastian, of London, Eng., has long been a prominent
advocate of this theory of continuous spontaneous generation. Laughed
down and considered defeated by the leading scientific minds of a
generation ago, he still pluckily kept at work, and his recent books
were like bombshells in the orthodox scientific camp. He has taken more
than five thousand photo-micrographs, all showing most startling facts
in connection with the origin of living forms from the inorganic. He
claims that the microscope reveals the development in a previously
clear liquid of very minute black spots, which gradually enlarge and
transform into bacteria--living forms of a very low order. Prof. Burke,
of Cambridge, Eng., has demonstrated that he may produce in sterilized
boullion, subjected to the action of sterilized radium chloride, minute
living bodies which manifest growth and subdivision. Science is being
gradually forced to the conclusion that living forms are still arising
in the world by natural processes, which is not at all remarkable when
one remembers that natural law is uniform and continuous. These recent
discoveries go to swell the already large list of modern scientific
ideas which correspond with the centuries-old Yogi teachings. When the
Occult explanation that there is Life in everything, _inorganic as well
as organic_, and that evolution is constant, is heard, then may we see
that these experiments simply prove that the forms of life may be
changed and developed--not that Life may be "created."
The chemical and mineral world furnish us with many instances of the
growth and development of forms closely resembling the forms of the
vegetable world. What is known as "metallic vegetation," as shown in
the "lead tree," gives us an interesting example of this phenomenon.
The experiment is performed by placing in a wide-necked bottle a clear
acidulated solution of acetate of lead. The bottle is corked, a piece
of copper wire being fastened to the cork, from which wire is suspended
a piece of zinc, the latter hanging as nearly as possible in the center
of the lead solution. When the bottle is corked the copper wire
immediately begins to surround itself with a growth of metallic lead
resembling fine moss. From this moss spring branches and limbs, which
in turn manifest a growth similar to foliage, until at last a miniature
bush or tree is formed. Similar "metallic vegetation" may be produced
by other metallic solutions.
All of you have noticed how crystals of frost form on window panes in
shapes of leaves, branches, foliage, flowers, blossoms, etc. Saltpeter
when subjected to the effect of polarized light assumes forms closely
resembling the forms of the orchid. Nature is full of these
resemblances.
A German scientist recently performed a remarkable experiment with
certain metallic salts. He subjected the salts to the action of a
galvanic current, when to his surprise the particles of the salts
grouped themselves around the negative pole of the battery, and then
grew into a shape closely resembling a miniature mushroom, with tiny
stem and umbrella top. These metallic mushrooms at first presented a
transparent appearance, but gradually developed color, the top of the
umbrella being a bright red, with a faint rose shade on the under
surface. The stems showed a pale straw color. This was most
interesting, but the important fact of the experiment consists in the
discovery that these mushrooms have fine veins or tubes running along
the stems, through which the nourishment, or additional material for
growth, is transported, so that the growth is actually from the inside,
just as is the case with fungus life. To all intents and purposes,
these inorganic metallic growths were low forms of vegetable his.
But the search for Life does not end with the forms of the mineral
world as we know them. Science has separated the material forms into
smaller forms, and again still smaller. And if there is Life in the
form composed of countless particles, then must there be Life in the
particles themselves. For Life cannot come from non-Life, and if there
be not Life in the particles, the theory of Omnipresent Life must fan.
So we must look beyond the form and shape of the mineral--mist separate
it into its constituent parts, and then examine the parts for
indications of Life.
Science teaches us that all forms of matter are compiled of minute
particles called molecules. A molecule is the smallest particle of
matter that is possible, unless the chemical atoms composing the matter
fly apart and the matter be resolved into its original elements. For
instance, let us take the familiar instance of a drop of water. Let us
divide and subdivide the drop, until at last we get to the smallest
possible particle of water. That smallest possible particle would be a
"molecule" of water. We cannot subdivide this molecule without causing
its atoms of hydrogen and oxygen to fly apart--and then there would be
no _water_ at all. Well, these molecules manifest a something called
Attraction for each other. They attract other molecules of the same
kind, and are likewise attracted. The operation of this law of
attraction results in the formation of masses of matter, whether those
masses be mountains of solid rock, or a drop of water, or a volume of
gas. All masses of matter are composed of aggregations of molecules,
held together by the law of attraction. This law of attraction is
called Cohesion. This Cohesive Attraction is not a mere mechanical
force, as many suppose, but is an exhibition of Life action,
manifesting in the presence of the molecule of a "like" or "love" for
the similar molecule. And when the Life energies begin to manifest on a
certain plane, and proceed to mould the molecules into crystals, so
that we may see the actual process under way, we begin to realize very
clearly that there is "something at work" in this building up.
But wonderful as this may seem to those unfamiliar with the idea, the
manifestation of Life among the atoms is still more so. The atom, you
will remember, is the chemical unit which, uniting with other atoms,
makes up the molecule. For instance, if we take two atoms of the gas
called hydrogen and one atom of the gas called oxygen, and place them
near each other, they will at once rush toward each other and form a
partnership, which is called a molecule of water. And so it is with all
atoms--they are continually forming partnerships, or dissolving them.
Marriage and divorce is a part of the life of the atoms. These
evidences of attraction and repulsion among the atoms are receiving
much attention from careful thinkers, and some of the most advanced
minds of the age see in this phenomena the corroboration of the old
Yogi idea that there is Life and vital action in the smallest particles
of matter.
The atoms manifest vital characteristics in their attractions and
repulsions. They move along the lines of their attractions and form
marriages, and thus combining they form the substances with which we
are familiar. When they combine, remember, they do not lose their
individuality and melt into a permanent substance, but merely unite and
yet remain distinct. If the combination be destroyed by chemical
action, electrical discharge, etc., the atoms fly apart, and again live
their own separate lives, until they come in contact with other atoms
with which they have affinities, and form a new union or partnership.
In many chemical changes the atoms divorce themselves, each forsaking
its mate or mates, and seeking some newer affinity in the shape of a
more congenial atom. The atoms manifest a fickleness and will always
desert a lesser attraction for a greater one. This is no mere bit of
imagery, or scientific poetry. It is a scientific statement of the
action of atoms along the lines of vital manifestation.
The great German scientist, Haekel, has said: "I cannot imagine the
simplest chemical and physical processes without attributing the
movement of the material particles to unconscious sensation. The idea
of Chemical Affinity consists in the fact that the various chemical
elements perceive differences in the qualities of other elements, and
experience pleasure or revulsion at contact with them, and execute
their respective movements on this ground." He also says: "We may
ascribe the feeling of pleasure or pain (satisfaction or
dissatisfaction) to all atoms, and thereby ascribe the elective
affinities of chemistry to the attraction between living atoms and
repulsion between hating atoms." He also says that "the sensations in
animal and plant life are connected by a long series of evolutionary
stages with the simpler forms of sensation that we find in the
inorganic elements, and that reveal themselves in chemical affinity."
Naegli says: "If the molecules possess something that is related,
however distantly, to sensation, it must be comfortable for them to be
able to follow their attractions and repulsions, and uncomfortable for
them when they are forced to do otherwise."
We might fill page after page with quotations from eminent thinkers
going to prove the correctness of the old Yogi teachings that Life is
Omnipresent. Modern Science is rapidly advancing to this position,
leaving behind her the old idea of "dead matter." Even the new theories
of the electron--the little particles of electrical energy which are
now believed to constitute the base of the atom--does not change this
idea, for the electrons manifest attraction, and response thereto, and
form themselves into groups composing the atom. And even if we pass
beyond matter into the mystical Ether which Science assumes to be the
material base of things, we must believe that there is life there too,
and that as Prof. Dolbear says: "The Ether has besides the function of
energy and motion, other inherent properties, out of which could
emerge, under proper circumstances, other phenomena, such as life,
mind, or whatever may be in the substratum," and, that as Prof. Cope
has hinted, that the basis of Life lies back of the atoms and may be
found in the Universal Ether.
Some scientists go even further, and assert that not only is Life
present in everything, but that Mind is present where Life is. Verily,
the dreams of the Yogi fathers are coming true, and from the ranks of
the materialists are coming the material proofs of the spiritual
teachings. Listen to these words from Dr. Saleeby, in his recent
valuable scientific work, "_Evolution, the Master Key_." He says:
"Life is potential in matter; life-energy is not a thing unique and
created at a particular time in the past. If evolution be true, living
matter has been evolved by natural processes from matter which is,
apparently, not alive. But if life is potential in matter, it is a
thousand times more evident that Mind is potential in Life. The
evolutionist is impelled to believe that Mind is potential in matter.
(I adopt that form of words for the moment, but not without future
criticism.) The microscopic cell, a minute speck of matter that is to
become man, has in it the promise and the germ of mind. May we not then
draw the inference that the elements of mind are present in those
chemical elements--carbon, oxygen, hydrogen, nitrogen, sulphur,
phosphorus, sodium, potassium, chlorine--that are found in the cell.
Not only must we do so, but we must go further, since we know that each
of these elements, and every other, is built up out of one invariable
unit, the electron, and we must therefore assert that Mind is potential
in the unit of Matter--the electron itself... It is to assert the
sublime truth first perceived by Spinoza, that Mind and Matter are the
warp and woof of what Goethe called 'the living garment of God.' Both
are complementary expressions of the Unknowable Reality which underlies
both."
There is no such thing as non-vital attraction or repulsion. All
inclinations for or against another object, or thing, is an evidence of
Life. Each thing has sufficient life energy to enable it to carry on
its work. And as each form advances by evolution into a higher form, it
is able to have more of the Life energy manifest through it. As its
material machinery is built up, it becomes able to manifest a greater
and higher degree of Life. It is not that one thing has a low life, or
another a high life--this cannot be, for there is but One Life. It is
like the current of electricity that is able to run the most delicate
machinery or manifest a light in the incandescent lamp. Give it the
organ or machinery of manifestation, and it manifests--give it a low
form, and it will manifest a low degree--give it a high form, and it
will manifest a high degree. The same steam power runs the clumsy
engine, or the perfect apparatus which drives the most delicate
mechanism. And so it is with the One Life--its manifestations may seem
low and clumsy, or high and perfect--but it all depends upon the
material or mental machinery through which it works. There is but One
Life, manifesting in countless forms and shapes, and degrees. One Life
underlying All--in All.
From the highest forms of Life down through the animal, vegetable and
mineral kingdoms, we see Life everywhere present--Death an illusion.
Back of all visible forms of material life there is still the
beginnings of manifested life pressing forward for expression and
manifestation. And underneath all is the Spirit of Life--longing,
striving, feeling, acting.
In the mountain and the ocean--the flower and the tree--the sunset--the
dawn--the suns--the stars--all is Life--manifestations of the One Life.
Everything is Alive, quick with living force, power, action; thrilling
with vitality; throbbing with feeling; filled with activity. All is
from the One Life--and all that is from the One Life is Alive. There is
no dead substance in the Universe--there can be none--for Life cannot
Die. All is Alive. And Life is in All.
Carry with you this Central Thought of the Lesson:
CENTRAL THOUGHT: _There is but One Life, and its manifestations
comprise all the forms and shapes of the Universe. From Life comes but
Life--and Life can come only from Life. Therefore we have the right to
expect that all manifestations of the One Life should be Alive. And we
are not mocked in such belief. Not only do the highest Occult Teachings
inform us that Everything is Alive, but Modern Science has proven to us
that Life is present everywhere--even in that which was formerly
considered dead matter. It now sees that even the atom, and what lies
back of the atom, is charged with Life Energy and Action. Forms and
shapes may change, and do change--but Life remains eternal and
infinite. It cannot Die--for it is LIFE._
Peace be with thee.
THE THIRD LESSON
THE CREATIVE WILL.
In our first lesson of this series, we stated that among the other
qualities and attributes that we were compelled, by the laws of our
reason, to think that the Absolute possessed, was that of Omnipotence
or All-Power. In other words we are compelled to think of the One as
being the source and fount of all the Power there is, ever has been, or
ever can be in the Universe. Not only, as is generally supposed, that
the Power of the One is greater than any other Power,--but more than
this, that there can be no other power, and that, therefore, each and
every, any and all manifestations or forms of Power, Force or Energy
must be a part of the great one Energy which emanates from the One.
There is no escape from this conclusion, as startling as it may appear
to the mind unaccustomed to it. If there is any power not from and of
the One, from whence comes such power, for there is nothing else
outside of the One? Who or what exists outside of the One that can
manifest even the faintest degree of power of any kind? All power must
come from the Absolute, and must in its nature be but one.
Modern Science has recognized this truth, and one of its fundamental
principles is the Unity of Energy--the theory that all forms of Energy
are, at the last, One. Science holds that all forms of Energy are
interchangeable, and from this idea comes the theory of the
Conservation of Energy or Correlation of Force.
Science teaches that every manifestation of energy, power, or force,
from the operation of the law of gravitation, up to the highest form of
mental force is but the operation of the One Energy of the Universe.
Just what this Energy is, in its inner nature, Science does not know.
It has many theories, but does not advance any of them as a law. It
speaks of the Infinite and Eternal Energy from which all things
proceed, but pronounces its nature to be unknowable. But some of the
latter-day scientists are veering around to the teachings of the
occultists, and are now hinting that it is something more than a mere
mechanical energy. They are speaking of it in terms of mind. Wundt, the
German scientist, whose school of thought is called voluntarism,
considers the motive-force of Energy to be something that may be called
Will. Crusius, as far back as 1744 said: "Will is the dominating force
of the world." And Schopenhauer based his fascinating but gloomy
philosophy and metaphysics upon the underlying principle of an active
form of energy which he called the Will-to-Live, which he considered to
be the Thing-in-Itself, or the Absolute. Balzac, the novelist,
considered a something akin to Will, to be the moving force of the
Universe. Bulwer advanced a similar theory, and made mention of it in
several of his novels
This idea of an active, creative Will, at work in the Universe,
building up; tearing down; replacing; repairing; changing--always at
work--ever active--has been entertained by numerous philosophers and
thinkers, under different names and styles. Some, like Schopenhauer
have thought of this Will as the final thing--that which took the place
of God--the First Cause. But others have seen in this Will an active
living principle emanating from the Absolute or God, and working in
accordance with the laws impressed by Him upon it. In various forms,
this latter idea is seen all through the history of philosophical
thought. Cudsworth, the English philosopher, evolved the idea of a
something called the "Plastic Nature," which so closely approaches the
Yogi idea of the Creative Will, that we feel justified in quoting a
passage from his book. He says:
"It seems not so agreeable to reason that Nature, as a distinct thing
from the Deity, should be quite superseded or made to signify nothing,
God Himself doing all things immediately and miraculously; from whence
it would follow also that they are all done either forcibly and
violently, or else artificially only, and none of them by any inward
principle of their own.
"This opinion is further confuted by that slow and gradual process that
in the generation of things, which would seem to be but a vain and idle
pomp or a trifling formality if the moving power were omnipotent; as
also by those errors and bungles which are committed where the matter
is inept and contumacious; which argue that the moving power be not
irresistible, and that Nature is such a thing as is not altogether
incapable (as well as human art) of being sometimes frustrated and
disappointed by the indisposition of matter. Whereas an omnipotent
moving power, as it could dispatch its work in a moment, so would it
always do it infallibly and irresistibly, no ineptitude and
stubbornness of matter being ever able to hinder such a one, or make
him bungle or fumble in anything.
"Wherefore, since neither all things are produced fortuitously, or by
the unguided mechanism of matter, nor God himself may be reasonably
thought to do all things immediately and miraculously, it may well be
concluded that there is a Plastic Nature under him, which, as an
inferior and subordinate instrument, doth drudgingly execute that part
of his providence which consists in the regular and orderly motion of
matter; yet so as there is also besides this a higher providence to be
acknowledged, which, presiding over it, doth often supply the defects
of it, and sometimes overrules it, forasmuch as the Plastic Nature
cannot act electively nor with discretion."
The Yogi Philosophy teaches of the existence of a Universal Creative
Will, emanating from the Absolute--infilled with the power of the
Absolute and acting under established natural laws, which performs the
active work of creation in the world, similar to that performed by
"Cudsworth's Plastic Nature," just mentioned. This Creative Will is not
Schopenhauer's Will-to-Live. It is not a Thing-in-itself, but a vehicle
or instrument of the Absolute. It is an emanation of the mind of the
Absolute--a manifestation in action of its Will--a mental product
rather than a physical, and, of course, saturated with the life-energy
of its projector.
This Creative Will is not a mere blind, mechanical energy or force--it
is far more than this. We can explain it only by referring you to the
manifestation of the Will in yourself. You wish to move your arm, and
it moves. The immediate force may seem to be a mechanical force, but
what is back of that force--what is the essence of the force? The Will!
All manifestations of energy--all the causes of motion--all forces--are
forms of the action of the Will of the One--the Creative Will--acting
under natural laws established by the One, ever moving, acting,
forcing, urging, driving, leading. We do not mean that every little act
is a thought of the moment on the part of the Absolute, and a reaching
out of the Will in obedience to that thought. On the contrary, we mean
that the One set the Will into operation as a whole, conceiving of laws
and limitations in its action, the Will constantly operating in
obedience to that conception, the results manifesting in what we call
natural law; natural forces, etc. Besides this, the Absolute is
believed to manifest its Will specially upon occasions; and moreover
permits its Will to be applied and used by the individual wills of
individual Egos, under the general Law and laws, and plan of the One.
But you must not suppose that the Will is manifested only in the form
of mechanical forces, cohesion, chemical attraction, electricity,
gravitation, etc.
It does more than this. It is in full operation in all forms of life,
and living things. It is present everywhere. Back of all forms of
movement and action, we find a moving cause--usually a _Pressure_. This
is true of that which we have been calling mechanical forces, and of
all forms of that which we call Life Energy. Now, note this, this great
Pressure that you will observe in all Life Action, is the Creative
Will--the Will Principle of the One--bending toward the carrying out of
the Great Plan of Life.
Look where we will, on living forms, and we may begin to recognize the
presence of a certain creative energy at work--building up; moulding,
directing; tearing down; replacing, etc.--always active in its efforts
to create, preserve and conserve life. This visible creative energy is
what the Yogi Philosophy calls "the Creative Will," and which forms the
subject of this lesson. The Creative Will is that striving, longing,
pressing forward, unfolding, progressing evolutionary effort, that all
thoughtful people see in operation in all forms of life--throughout all
Nature. From the lowest to the highest forms of life, the Effort,
Energy, Pressure, may be recognized in action, creating, preserving,
nourishing, and improving its forms. It is that Something that we
recognize when we speak of "Nature's Forces" at work in plant growth
and animal functioning. If you will but keep the word and
idea--"NATURE"--before you, you will be able to more clearly form the
mental concept of the Creative Will. The Creative Will is that which
you have been calling "Nature at Work" in the growth of the plant; the
sprouting of the seed; the curling and reaching of the tendril; the
fertilization of the blossoms, etc. You have seen this Will at work, if
you have watched growing things.
We call this energy "the Creative Will," because it is the objective
manifestation of the Creative Energy of the Absolute--Its visible Will
manifested in the direction of physical life. It is as much Will in
action, as the Will that causes your arm to move in response to its
power. It is no mere chance thing, or mechanical law--it is life action
in operation.
This Creative Will not only causes movement in completed life, but all
movement and action in life independent of the personal will of its
individual forms. All the phenomena of the so-called Unconscious belong
to it. It causes the body to grow; attends to the details of
nourishment, assimilation, digestion, elimination, and all of the rest.
It builds up bodies, organs, and parts, and keeps them in operation and
function.
The Creative Will is directed to the outward expression of Life--to the
objectification of Life. You may call this energy the "Universal Life
Energy" if you wish, but, to those who know it, it is a Will--an
active, living Will, in full operation and power, pressing forward
toward the manifestation of objective life.
The Creative Will seems to be filled with a strong Desire to manifest.
It longs to express itself, and to give birth to forms of activity.
Desire lies under and in all forms of its manifestations. The ever
present Desire of the Creative Will causes lower forms to be succeeded
by higher forms--and is the moving cause of evolution--it is the
Evolutionary Urge itself, which ever cries to its manifestations, "Move
on; move upward."
In the Hindu classic, the "Mahabarata," Brahma created the most
beautiful female being ever known, and called her Tillotama. He
presented her in turn to all the gods, in order to witness their wonder
and admiration. Siva's desire to behold her was so great that it
developed in him four faces, in succession, as she made the tour of the
assembly; and Indra's longing was so intense that his body became all
eyes. In this myth may be seen exemplified the effect of Desire and
Will in the forms of life, function and shape--all following Desire and
Need, as in the case of the long neck of the giraffe which enables him
to reach for the high branches of the trees in his native land; and in
the long neck and high legs of the fisher birds, the crane, stork,
ibis, etc.
The Creative Will finds within itself a desire to create suns, and they
are formed. It desired planets to revolve around the suns, and they
were thrown off in obedience to the law. It desired plant life, and
plant life appeared, working from higher to lower form. Then came
animal life, from nomad to man. Some of the animal forms yielded to the
desire to fly, and wings appeared gradually, and we called it
bird-life. Some felt a desire to burrow in the ground, and lo! came the
moles, gophers, etc. It wanted a thinking creature, and Man with his
wonderful brain was evolved. Evolution is more than a mere survival of
the fittest; natural selection, etc. Although it uses these laws as
tools and instruments, still back of them is that insistent urge--that
ever-impelling desire--that ever-active Creative Will. Lamark was
nearer right than Darwin when he claimed that Desire was back of it
all, and preceded function and form. Desire wanted form and function,
and produced them by the activity of the Creative Will.
This Creative Will acts like a living force--and so it is indeed--but
it does not act as a reasoning, intellectual Something, in one
sense--instead it manifests rather the "feeling," wanting, longing,
instinctive phase of mind, akin to those "feelings" and resulting
actions that we find within our natures. The Will acts on the
Instinctive Plane.
Evolution shows us Life constantly pressing forward toward higher and
still higher forms of expression. The urge is constantly upward and
onward. It is true that some species sink out of sight their work in
the world having been done, but they are succeeded by other species
more in harmony with their environment and the needs of their times.
Some races of men decay, but others build on their foundations, and
reach still greater heights.
The Creative Will is something different from Reason or Intellect. But
it underlies these. In the lower forms of life, in which mind is in but
small evidence, the Will is in active operation, manifesting in
Instinct and Automatic Life Action, so called. It does not depend upon
brains for manifestation--for these lowly forms of life have no
brains--but is in operation through every part of the body of the
living thing.
Evidences of the existence of the Creative Will acting independently of
the brains of animal and plant life may be had in overwhelming quantity
if we will but examine the life action in the lower forms of life.
The testimony of the investigators along the lines of the Evolutionary
school of thought, show us that the Life Principle was in active
operation in lowly animal and plant life millions of years before
brains capable of manifesting Thought were produced. Haekel informs us
that during more than half of the enormous time that has elapsed since
organic life first became evident, no animal sufficiently advanced to
have a brain was in existence. Brains were evolved according to the law
of desire or necessity, in accordance with the Great Plan, but they
were not needed for carrying on the wonderful work of the creation and
preservation of the living forms. And they are not today. The tiny
infant, and the senseless idiot are not able to think intelligently,
but still their life functions go on regularly and according to law, in
spite of the absence of thinking brains. And the life work of the
plants, and of the lowly forms of animal life, is carried on likewise.
This wonderful thing that we call Instinct is but another name for the
manifestation of the Creative Will which flows from the One Life, or
the Absolute.
Even as far down the scale of life as the Monera, we may see the
Creative Will in action. The Monera are but tiny bits of slimy,
jelly-like substances--mere specks of glue without organs of any kind,
and yet they exercise the organic phenomena of life, such as nutrition,
reproduction, sensation and movement, all of which are usually
associated with an organized structure. These creatures are incapable
of thought in themselves, and the phenomenon is due to the action of
the Will through them. This Instinctive impulse and action is seen
everywhere, manifesting upon Higher and still higher lines, as higher
forms of organisms are built up.
Scientists have used the term, "Appetency," defining it as, "the
instinctive tendency of living organisms to perform certain actions;
the tendency of an unorganized body to seek that which satisfies the
wants of its organism." Now what is this tendency? It cannot be an
effort of reason, for the low form of life has nothing with which to
reason. And it is impossible to think of "purposive tendency" without
assuming the existence of mental power of some kind. And where can such
a power be located if not in the form itself? When we consider that the
Will is acting in and through all forms of Life, from highest to
lowest--from Moneron to Man--we can at once recognize the source of the
power and activity. It is the Great Life Principle--the Creative Will,
manifesting itself.
We can perhaps better form an idea of the Creative Will, by reference
to its outward and visible forms of activity. We cannot see the Will
itself--the Pressure and the Urge--but we can see its action through
living forms. Just as we cannot see a man behind a curtain, and yet may
practically see him by watching the movements of his form as he presses
up against the curtain, so may we see the Will by watching it as it
presses up against the living curtain of the forms of life. There was a
play presented on the American stage a few years ago, in which one of
the scenes pictured the place of departed spirits according to the
Japanese belief. The audience could not see the actors representing the
spirits, but they could see their movements as they pressed up close to
a thin silky curtain stretched across the stage, and their motions as
they moved to and fro behind the curtain were plainly recognized. The
deception was perfect, and the effect was startling. One almost
believed that he saw the forms of formless creatures. And this is what
we may do in viewing the operation of the Creative Will--we may take a
look at the moving form of the Will behind the curtain of the forms of
the manifestation of life. We may see it pressing and urging here, and
bending there--building up here, and changing there--always acting,
always moving, striving, doing, in response to that insatiable urge and
craving, and longing of its inner desire. Let us take a few peeps at
the Will moving behind the curtain!
Commencing with the cases of the forming of the crystals, as spoken of
in our last lesson, we may pass on to plant life. But before doing so,
it may be well for us to take a parting look at the Will manifesting
crystal forms. One of the latest scientific works makes mention of the
experiments of a scientist who has been devoting much attention to the
formation of crystals, and reports that he has noticed that certain
crystals of organic compounds, instead of being built up symmetrically,
as is usual with crystals, were "enation-morphic," that is, opposed to
each other, in rights and lefts, like hands or gloves, or shoes, etc.
These crystals are never found alone, but always form in pairs. Can you
not see the Will behind the curtain here?
Let us look for the Will in plant-life. Passing rapidly over the
wonderful evidences in the cases of the fertilization of plants by
insects, the plant shaping its blossom so as to admit the entrance of
the particular insect that acts as the carrier of its pollen, think for
a moment how the distribution of the seed is provided for. Fruit trees
and plants surround the seed with a sweet covering, that it may be
eaten by insect and animal, and the seed distributed. Others have a
hard covering to protect the seed or nut from the winter frosts, but
which covering rots with the spring rains and allows the germ to
sprout. Others surround the seed with a fleecy substance, so that the
wind may carry it here and there and give it a chance to find a home
where it is not so crowded. Another tree has a little pop-gun
arrangement, by means of which it pops its seed to a distance of
several feet.
Other plants have seeds that are covered with a burr or "sticky"
bristles, which enables them to attach themselves to the wool of sheep
and other animals, and thus be carried about and finally dropped in
some spot far away from the parent plant, and thus the scattering of
the species be accomplished. Some plants show the most wonderful plans
and arrangements for this scattering of the seed in new homes where
there is a better opportunity for growth and development, the
arrangements for this purpose displaying something very much akin to
what we would call "ingenuity" if it were the work of a reasoning mind.
There are plants called cockle-burs whose seed-pods are provided with
stickers in every direction, so that anything brushing against them is
sure to pick them up. At the end of each sticker is a very tiny hook,
and these hooks fasten themselves tightly into anything that brushes
against it, animal wool, hair, or clothing, etc. Some of these seeds
have been known to have been carried to other quarters of the globe in
wool, etc., there to find new homes and a wider field.
Other plants, like the thistle, provide their seed with downy wings, by
which the wind carries them afar to other fields. Other seeds have a
faculty of tumbling and rolling along the ground to great distances,
owing to their peculiar shape and formation. The maple provides its
seed with a peculiar arrangement something like a propeller screw,
which when the wind strikes the trees and looses the seed, whirls the
latter through the air to a distance of a hundred yards or more. Other
seeds are provided with floating apparatus, which enables them to
travel many miles by stream or river, or rain washes. Some of these not
only float, but actually swim, having spider-like filaments, which
wriggle like legs, and actually propel the tiny seed along to its new
home. A recent writer says of these seeds that "so curiously lifelike
are their movements that it is almost impossible to believe that these
tiny objects, making good progress through the water, are really seeds,
and not insects."
The leaves of the Venus' Fly-trap fold upon each other and enclose the
insect which is attracted by the sweet juice on the leaf, three
extremely sensitive bristles or hairs giving the plant notice that the
insect is touching them. A recent writer gives the following
description of a peculiar plant. He says: "On the shores of Lake
Nicaragua is to be found an uncanny product of the vegetable kingdom
known among the natives by the expressive name of 'the Devil's Noose.'
Dunstan, the naturalist, discovered it long ago while wandering on the
shores of the lake. Attracted by the cries of pain and terror from his
dog, he found the animal held by black sticky bands which had chafed
the skin to bleeding point. These bands were branches of a
newly-discovered carnivorous plant which had been aptly named the 'land
octopus.' The branches are flexible, black, polished and without
leaves, and secrete a viscid fluid."
You have seen flowers that closed when you touched them. You remember
the Golden Poppy that closes when the sun goes down. Another plant, a
variety of orchid, has a long, slender, flat stem, or tube, about
one-eighth of an inch thick, with an opening at the extreme end, and a
series of fine tubes where it joins the plant. Ordinarily this tube
remains coiled up into a spiral, but when the plant needs water (it
usually grows upon the trunks of trees overhanging swampy places) it
slowly uncoils the little tube and bends it over until it dips into the
water, when it proceeds to suck up the water until it is filled, when
it slowly coils around and discharges the water directly upon the
plant, or its roots. Then it repeats the process until the plant is
satisfied. When the water is absent from under the plant the tube moves
this way and that way until it finds what it wants--just like the trunk
of an elephant. If one touches the tube or trunk of the plant while it
is extended for water, it shows a great sensitiveness and rapidly coils
itself up. Now what causes this life action? The plant has no brains,
and cannot have reasoned out this process, nor even have acted upon
them by reasoning processes. It has nothing to think with to such a
high degree. It is the Will behind the curtain, moving this way and
that way, and doing things.
There was once a French scientist named Duhamel. He planted some beans
in a cylinder--something like a long tomato can lying on its side. He
waited until the beans began to sprout, and send forth roots downward,
and shoots upward, according to nature's invariable rule. Then he moved
the cylinder a little--rolled it over an inch or two. The next day he
rolled it over a little more. And so on each day, rolling it over a
little each time. Well, after a time Duhamel shook the dirt and growing
beans out of the cylinder, and what did he find? This, that the beans
in their endeavor to grow their roots downward had kept on bending each
day downward; and in their endeavor to send shoots upward, had kept on
bending upward a little each day, until at last there had been formed
two complete spirals--the one spiral being the roots ever turning
downward, and the other the shoots ever bending upward. How did the
plant know direction? What was the moving power. The Creative Will
behind the curtain again, you see!
Potatoes in dark cellars have sent out roots or sprouts twenty and
thirty feet to reach light. Plants will send out roots many feet to
reach water. They know where the water and light are, and where to
reach them. The tendrils of a plant know where the stake or cord is,
and they reach out for it and twine themselves around it. Unwind them,
and the next day they are found again twined around it. Move the stake
or cord, and the tendril moves after it. The insect-eating plants are
able to distinguish between nitrogenous and non-nitrogenous food,
accepting the one and rejecting the other. They recognize that cheese
has the same nourishing properties as the insect, and they accept it,
although it is far different in feeling, taste, appearance and every
other characteristic from their accustomed food.
Case after case might be mentioned and cited to show the operation of
the Will in plant-life. But wonderful as are many of these cases, the
mere action of the Will as shown in the _growing_ of the plant is just
as wonderful. Just imagine a tiny seed, and see it sprout and draw to
itself the nourishment from water, air, light and soil, then upward
until it becomes a great tree with bark, limbs, branches, leaves,
blossoms, fruit and all. Think of this miracle, and consider what must
be the power and nature of that Will that causes it.
The growing plant manifests sufficient strength to crack great stones,
and lift great slabs of pavement, as may be noticed by examining the
sidewalks of suburban towns and parks. An English paper prints a report
of four enormous mushrooms having lifted a huge slab of paving stone in
a crowded street overnight. Think of this exhibition of Energy and
Power. This wonderful faculty of exerting force and motion and energy
is fundamental in the Will, for indeed every physical change and growth
is the result of motion, and motion arises only from force and
pressure. Whose force, energy, power and motion? The Will's!
On all sides of us we may see this constant and steady urge and
pressure behind living forces, and inorganic forms as well--always a
manifestation of Energy and Power. And all this Power is in the
Will--and the Will is but the manifestation of the All-Power--the
Absolute. Remember this.
And this power manifests itself not only in the matter of growth and
ordinary movements, but also in some other ways that seem quite
mysterious to even modern Science. How is it that certain birds are
able to fly directly against a strong wind, without visible movement of
their wings? How do the buzzards float in the air, and make speed
without a motion of the wing? What is the explanation of the movements
of certain microscopic creatures who lack organs of movement? Listen to
this instance related by the scientist Benet. He states that the
Polycystids have a most peculiar manner of moving--a sort of sliding
motion, to the right or left, upward, backward, sideways, stopping and
starting, fast or slow, as it wills. It has no locomotive organs, and
no movement can be seen to take place in the body from within or
without. It simply slides. How?
Passing on to the higher animal life--how do eggs grow into chickens?
What is the power in the germ of the egg? Can the germ think, and plan,
and move, and grow into a chicken? Or is the Will at work there? And
what is true in this case, is true of the birth and growth of all
animal life--all animal life develops from a single germ cell. How, and
Why?
There is a mental energy resident in the germ cell--of this there can
be no doubt. And that mental energy is the Creative Will ever
manifesting. Listen to these words from Huxley, the eminent scientist.
He says:
"The student of Nature wonders the more and is astonished the less, the
more conversant he becomes with her operations; but of all the
perennial miracles she offers to his inspection, perhaps the most
worthy of his admiration is the development of a plant or of an animal
from its embryo. Examine the recently laid egg of some common animal,
such as a salamander or a newt. It is a minute spheroid in which the
best microscope will reveal nothing but a structureless sac, enclosing
a glairy fluid, holding granules in suspension. But strange
possibilities lie dormant in that semi-fluid globule. Let a moderate
supply of warmth reach its watery cradle, and the plastic matter
undergoes changes so rapid, and so purposelike in their succession,
that one can only compare them to those operated by a skilled modeller
upon a formless lump of clay. As with an invisible trowel, the mass is
divided and subdivided into smaller and smaller portions, until it is
reduced to an aggregation of granules not too large to build withal the
finest fabrics of the nascent organism. And, then, it is as if a
delicate finger traced out the line to be occupied by the spinal
column, and moulded the contour of the body; pinching up the head at
one end, the tail at the other, and fashioning flank and limb into due
salamanderine proportions, in so artistic a way that, after watching
the process hour by hour, one is almost involuntarily possessed by the
notion that some more subtle aid to vision than the achromatic lens
would show the hidden artist, with his plan before him, striving with
skilful manipulation to perfect his work.
"As life advances and the young amphibian ranges the waters, the terror
of his insect contemporaries, not only are the nutritious particles
supplied by its prey (by the addition of which to its frame growth
takes place) laid down, each in its proper spot, and in due proportion
to the rest, as to reproduce the form, the color, and the size,
characteristic of the parental stock; but even the wonderful powers of
reproducing lost parts possessed by these animals are controlled by the
same governing tendency. Cut off the legs, the tail, the jaws,
separately or all together, and as Spallanzani showed long ago, these
parts not only grow again, but the new limb is formed on the same type
as those which were lost. The new jaw, or leg, is a newt's, and never
by any accident more like that of a frog's."
In this passage from Huxley one may see the actual working of the
Creative Will of the Universe,--moving behind the curtain--and a very
thin curtain at that. And this wonderful work is going on all around
us, all the time. Miracles are being accomplished every second--they
are so common that we fail to regard them.
And in our bodies is the Will at work? Most certainly. What built you
up from single cell to maturity? Did you do it with your intellect? Has
not every bit of it been done without your conscious knowledge? It is
only when things go wrong, owing to the violation of some law, that you
become aware of your internal organs. And, yet, stomach and liver, and
heart and the rest have been performing their work steadily--working
away day and night, building up, repairing, nourishing, growing you
into a man or woman, and keeping you sound and strong. Are you doing
this with your reason or with your personal will? No, it is the great
Creative Will of the Universe, Universe,--the expression of the purpose
and power of the One, working in and through you. It is the One Life
manifesting in you through its Creative Will.
And not only is this all. The Creative Will is all around us in every
force, energy and principle. The force that we call mental power is the
principle of the Will directed by our individual minds. In this
statement we have a hint of the great mystery of Mental Force and
Power, and the so-called Psychic Phenomena. It also gives us a key to
Mental Healing. This is not the place to go into detail regarding these
phases--but think over it a bit. This Will Power of the Universe, in
all of its forms and phases, from Electricity to Thought-power, is
always at the disposal of Man, within limits, and subject always to the
laws of the Creative Will of the Universe. Those who acquire an
understanding of the laws of any force may use it. And any force may be
used or misused.
And the nearer in understanding and consciousness that we get to the
One Life and Power, the greater will be our possible power, for we are
thus getting closer and closer to the source of All Power. In these
lessons we hope to be able to tell you how you may come into closer
touch with this One Life of which you and all living things are but
forms, shapes and channels of expression, under the operation of the
Creative Will.
We trust that this lesson may have brought to your minds the
realization of the Oneness of All--the fact that we are all parts of
the one encircling unity, the heart-throbs and pulsations of which are
to be felt even to the outer edge of the circle of life--in Man, in
Monad, in Crystal, in Atom. Try to feel that inner essence of Creative
Will that is within yourselves, and endeavor to realize your complete
inner unity in it, with all other forms of life. Try to realize, as
some recent writer has expressed it, "that all the living world is but
mankind in the making, and that we are but part of the All." And also
remember that splendid vistas of future unfoldment spread themselves
out before the gaze of the awakened soul, until the mind fails to grasp
the wondrous sight.
We will now close this lesson by calling your attention to its
CENTRAL THOUGHT.
There is but One Power in the Universe--One Energy--One Force. And that
Power, Energy and Force is a manifestation of the One Life. There can
be no other Power, for there is none other than the One from whom Power
may come. And there can be no manifestation of Power that is not the
Power of the One, for no other Power can be in existence. The Power of
the One is visible in its manifestations to us in the natural laws and
forces of Nature--which we call the Creative Will. This Creative Will
is the inner moving power, urge and pressure behind all forms and
shapes of Life. In atom, and molecule; in monad, in cell, in plant, in
fish, in animal, in man,--the Life Principle or Creative Will is
constantly in action, creating, preserving, and carrying on life in its
functions. We may call this Instinct or Nature, but it is the Creative
Will in action. This Will is back of all Power, Energy, or Force--be it
physical, mechanical or mental force. And all Force that we use,
consciously or unconsciously, comes from the One Great Source of Power.
If we could but see clearly, we would know that back of us is the Power
of the Universe, awaiting our intelligent uses, under the control of
the Will of the All. There is nothing to be afraid of, for we are
manifestations of the One Life, from which all Power proceeds, and the
Real Self is above the effect, for it is part of the Cause. But over
and above--under and behind--all forms of Being, Matter, Energy, Force
and Power, is the ABSOLUTE--ever Calm; ever Peaceful; ever Content. In
knowing this it becomes us to manifest that spirit of absolute Trust,
Faith and Confidence in the Goodness and Ultimate Justice of That which
is the only Reality there is.
Peace be with you.
THE FOURTH LESSON
THE UNITY OF LIFE.
In our First Lesson of this series we spoke of the One Reality
underlying all Life. This One Reality was stated to be higher than mind
or matter, the nearest term that can be applied to it being "Spirit."
We told you that it was impossible to explain just what "Spirit" is,
for we have nothing else with which to compare or describe it, and it
can be expressed only in its own terms, and not in the terms applicable
to its emanations or manifestations. But, as we said in our First
Lesson, we may think of "Spirit" as meaning the "essence" of Life and
Being--the Reality underlying Universal Life, and from which the latter
emanates.
In the Second Lesson we stated that this "Spirit," which we called "The
Absolute," expressed itself in the Universal Life, which Universal Life
manifested itself in countless forms of life and activity. In the same
lesson we showed you that the Universe is alive--that there is not a
single dead thing in it--that there can be no such thing as a dead
object in the Universe, else the theory and truth of the One underlying
Life must fall and be rejected. In that lesson we also showed you that
even in the world of inorganic things there was ever manifest life--in
every atom and particle of inorganic matter there is the universal life
energy manifesting itself, and in constant activity.
In the Third Lesson, we went still further into this phase of the
general subject, and showed you that the Creative Will--that active
principle of the Universal Life--was ever at work, building up new
forms, shapes and combinations, and then tearing them down for the
purpose of rebuilding the material into new forms, shapes, and
combinations. The Creative Will is ever at work in its threefold
function of creating, preserving and destroying forms--the change,
however, being merely in the shape and form or combination, the real
substance remaining unchanged in its inner aspect, notwithstanding the
countless apparent changes in its objective forms. Like the great ocean
the depths of which remain calm and undisturbed, and the real nature of
which is unchanged in spite of the waves, and billows of surface
manifestation, so does the great ocean of the Universal Life remain
unchanged and unaltered in spite of the constant play of the Creative
Will upon the surface. In the same lesson we gave you many examples of
the Will in action--of its wondrous workings in the various forms of
life and activity--all of which went to show you that the One Power was
at work everywhere and at all times.
In our next lesson--the Fifth Lesson--we shall endeavor to make plain
to you the highest teachings of the Yogi Philosophy regarding the One
Reality and the Many Manifestations--the One and the Many--how the One
apparently becomes Many--that great question and problem which lies at
the bottom of the well of truth. In that lesson we shall present for
your consideration some fundamental and startling truths, but before we
reach that point in our teachings, we must fasten upon your mind the
basic truth that all the various manifestations of Life that we see on
all hands in the Universe are but forms of manifestation of One
Universal Life which is itself an emanation of the Absolute.
Speaking generally, we would say to you that the emanation of the
Absolute is in the form of a grand manifestation of One Universal Life,
in which the various apparent separate forms of Life are but centers of
Energy or Consciousness, the separation being more apparent than real,
there being a bond of unity and connection underlying all the
apparently separated forms. Unless the student gets this idea firmly
fixed in his mind and consciousness, he will find it difficult to grasp
the higher truths of the Yogi Philosophy. That all Life is One, at the
last,--that all forms of manifestation of Life are in harmonious Unity,
underlying--is one of the great basic truths of the Yogi Teaching, and
all the students of that philosophy must make this basic truth their
own before they may progress further. This grasping of the truth is
more than a mere matter of intellectual conception, for the intellect
reports that all forms of Life are separate and distinct from each
other, and that there can be no unity amidst such diversity. But from
the higher parts of the mind comes the message of an underlying Unity,
in spite of all apparent diversity, and if one will meditate upon this
idea he will soon begin to realize the truth, and will _feel_ that he,
himself, is but a center of consciousness in a great ocean of
Life--that he and all other centers are connected by countless
spiritual and mental filaments--and that all emerge from the One. He
will find that the illusion of separateness is but "a working fiction
of the Universe," as one writer has so aptly described it--and that All
is One, at the last, and underlying all is One.
Some of our students may feel that we are taking too long a path to
lead up to the great basic truths of our philosophy, but we who have
traveled The Path, and know its rocky places and its sharp turns, feel
justified in insisting that the student be led to the tr |
