English
It holds that, beginning at some time in the past aeons of time, there was the beginning of an upward or evolutionary movement, which is now under way; and that, according to the law of Nature, there must come a time when the highest point will be reached, and then will come the beginning of the downward path, which in time must come to an end, being suc- ceeded by a long period of inactivity, which will then be followed by the beginning of a new period of Cre- ative Activity and Evolution — "a Day of Brahm." This thought of this law of Rhythm, in its Universal form, has been entertained by the thinkers of all times and races. Herbert Spencer expressly held to it in his "First Principles," expressing it in many ways akin to this : "Evolution must come to a close in com- plete equilibrium or rest;" and again, "It is not infer- able from the general progress towards equilibrium, that a state of universal quiescence or death will be reached; but that if a process of reasoning ends in that conclusion, a further process of reasoning points to renewals of activity and life ;" and again, "Rhythm in the totality of changes — alternate eras of evolution and dissolution." The Ancient Western Philosophers also indulged in this idea. Heraclitus taught that the universe manifested itself in cycles, and the Stoics taught that "the world moves in an endless cycle, through the same stages." The followers of Pythago* ras went even further, and claimed that "the succeed- ing worlds resemble each other, down to the minutest detail," this latter idea, however — the idea of the WITHIN THE MIND OF THE ONE. 135 "Eternal Recurrence" — while held by a number of thinkers, is not held by the Yogi teachers, who teach infinite progression — an Evolution of Evolution, as it were. The Yogi teachings, in this last mentioned par- ticular, are resembled more by the line of Lotze's thinking, as expressed in this sentence from his Micro- cosmos: "The series of Cosmic Periods, * * * each link of which is bound together with every other ; * * * the successive order of these sections shall compose the unity of an onward-advancing melody." And, so through the pages of Heraclitus, the Stoics, the Pythagoreans, Empedocles, Virgil, down to the present time, in Nietzche, and his followers, we find this thought of Universal Rhythm — that fundamental conception of the ancient Yogi Philosophy. And, now, returning to the main path of our thought — let us stand here at the beginning of the dawn of a Day of Brahm. It is verily a beginning, for there is nothing to be seen — there is nothing but Space. No trace of Matter, Force or Mind, as we know these terms. In that portion of Infinite Space — that is, of course, in that "portion" of the Infinite Mind of the Absolute One, for even Space is a "conception" of that Mind, there is "Nothing." This is "the darkest moment, just before the dawn." Then comes the breaking of the dawn of the Brahmic Day. The Absolute begins the "creation" of a Universe. And, how does It create? There can be no creation of something out of nothing. And except the Absolute Itself there is but Nothing. 136 GNANI YOGA. Therefore The Absolute must create the Universe out of Its own "substance," if we can use the word "substance" in this connection. "Substance" means, literally, "that which stands under," being derived from the two Latin words, sub, meaning "under," and stare, meaning "to stand." The English word "understand" means, literally, "to stand under" — the two words really meaning the same. This is more than a coincidence. So the Absolute must create the Universe from its own substance, we have seen. Well, what is this "substance" of the Absolute? Is it Matter? No! for Matter we know to be, in itself, merely a manifesta- tion of Force, or Energy. Then, is it Force or En- ergy? No! because Force and Energy, in itself, can- not possess Mind, and we must think of the Absolute as possessing Mind, for it manifests Mind, and what is manifested must be in the Manifestor, or Mani- festing Agent. Then this "substance" must be Mind? Well, yes, in a way — and yet not Mind as we know it, finite and imperfect. But something like Mind, only Infinite in degree and nature — something sufficiently greater than Mind as we know it, to admit of it being the Cause of Mind. But, we are compelled to think of it as "Infinite Mind," for our finite Minds can hold no higher conception. So we are content to say that this "substance" from which the Absolute must create the Universe is a something that we will call Infinite Mind. Fix this in your mind, please, as the first step in our conception. WITHIN THE MIND OF THE ONE. 137 But, how can the Infinite Mind be used to create finite minds, shapes, forms, and things, without it being lessened in quantity — how can you take some- thing from something, and still have the original something left? An impossibility! And, we cannot think of the Absolute as "dividing Itself up" into two or more portions — for if such were the case, there would be two or more Absolutes, or else None. There cannot be two Absolutes, for if the Absolute were to divide itself so there would be no Absolute, but only two Relatives — two Finites instead of One Infinite. Do you see the absurdity? Then how can this work of Creation be accom- plished, in view of these difficulties which are ap- parent even to our finite minds? You may thresh this question over and over again in your minds — men have done so in all times — and you will not find the answer except in the fundamental Idea of the Yogi Teachings. And this Fundamental Idea is that the creation is purely a Mental Creation, and the Universe is the Mental Image, or Thought-Form, in the Mind of the Absolute — in the Infinite Mind, itself. No other "creation" is possible. And so this, say the Yogi Masters, this is the Secret of Universal Creation. The Universe is of, and in, the Infinite Mind, and this is the only way it could be so. So, fix in your mind this second step in our conception. But then, you ask us, from whence comes Force. Matter, and Finite Mind? Well asked, good stu- dent — your answer shall be forthcoming. Here it is. 138 GNANI YOGA. Finite Mind ; Force or Energy ; and Matter ; in them- selves have no existence. They are merely Mental Images, or Thought-Forms in the Infinite Mind of the Absolute. Their whole existence and appearance depends upon their Mental Conception and Retention in the Infinite Mind. In It they have their birth, rise, growth, decline and death. Then what is Real about ME, you may ask — surely I have a vivid consciousness of Reality — is this merely an illusion, or shadow? No, not so! that sense of Reality which you possess and which every creature or thing possesses — that sense of "I Am" — is the per- ception by the Mental Image tif the Reality of its Essence — and that Essence is the Spirit. And that Spirit is the SUBSTANCE OF THE ABSOLUTE embodied in Its conception, the Mental Image. It is the perception by the Finite, of its Infinite Essence. Or, the perception by the Relative of its Absolute Essence. Or, the perception by You, or I, or any other man or woman, of the Real Self, which under- lies all the sham self or Personality. It is the reflec- tion of the Sun, in the dew-drop, and thousands of dew-drops — seemingly thousands of Suns, and yet but One. And yet, that reflection of the Sun in the dew- drop is more than a "reflection," for it is the substance of the Sun itself — and yet the Sun shines on high, one and undivided, yet manifesting in millions of dew- drops. It is only by figures of speech that we can speak of the Unspeakable Reality. To make it perhaps plainer to some of you, let us WITHIN THE MIND OF THE ONE. 139 remind you that even in your finite Mental Images there is evident many forms of life. You may think of a moving army of thousands of men. And yet the only "I" in these men is your own "I." These characters in your mind move and live and have their being, and yet there is nothing in them except "You !" The characters of Shakespeare, Dickens, Thackeray, Balzac, and the rest, were such strong Mental Images that not only their creators were carried away by their power, and apparent ability, but even you who read of them, many years after, perhaps, feel the apparent reality, and weep, or smile, or grow angry over their actions. And, yet there was no Hamlet, outside of Shakespeare's mind ; no Micawber outside of Dickens ; no Pere Goriot outside of Balzac. These illustrations are but finite examples of the Infinite, but still they will give you an idea of the truth that we are trying to unfold in your mind. But you must not imagine that You and I, and all others, and things, are but mere "imaginations," like our created characters — that would be a most unhappy be- lief. The mental creations held by You and I, and other finite minds, are but finite creations of finite minds, while WE, ourselves, are the finite creations of an INFINITE MIND. While our, and Dickens', and Balzac's, and Shakespeare's creations live and move and have their being, they have no other "I" than our Finite Minds, while we, the characters in the Divine Drama, Story, or Epic, have for our "I" — our Real Self— the ABSOLUTE REALITY. They have 140 GNANI YOGA. merely a background of our finite personalities, and minds, before which they may desport themselves, until, alas! the very background fades away to dust, and both background and shadows disappear. But, we have behind our personalities the Eternal Background of Reality, which changeth not, neither doth it Disap- pear. Shadows on a screen though our Personalities may be, yet the Screen is Real and Eternal.