III. All reality— and all relativity— must be either

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The Absolute iuelf, or else "of" the Absolute. In
other words it must be either the Absolute (the
Whole Thing as it Is), or else Uie Relative ("an im-
perfect and incomplete view or aspect of the Whole
Thing"), If it is neither of these two things (which
are really one thing, you must remember), then it is
NOTHING— a Lie— an Illusion of an Illusion — a
mistaken judgment of a Relative thing (or a series of
such mistaken judgments), or a positive lie having no
foundation either in the Absolute or the Relative.

The Three Great Manifestations, or Relativi-
ties.

The ordinary Intellect is unable to see plainly, or
comprehend fully, the Absolute in Itself. But the rela- .
tive aspects of the Absolute are apparent to the ordi-
nary consciousness, and a glimpse of the "thing in it-
self" (Spirit) may be had through the Spiritual Mind \
as the consciousness unfolds so as to admit its rays. ''
Although a little ahead of that part of our subject, we '.
think it better to make the following statement in I
order that the student's mind may rest for a moment in
the asking of the question that must inevitably come
after a consideration of the above eleven statements.
The question we mean is this, coming from Man: "And
where am I in this Absolute and Relative?" Or, as an
American recently asked: "Where do / come in?"
The question will be taken up in our final lesson, but
we have this to say here : Man, as he seems to him-
self to-day. has within him both the Absolute; Uie

BIDDUS OP THE UNIVERSE. 275

Relative. This is what we mean, be has within him,
hia Real Self, SiHrit, which is Absolute. This Spirit is
surrounded witii a mass of the Relative, vis.: (i)
Matter; (3) j^ergy or Force; (3) Mind. The San-
scrit terms for the above are : Atman, meaning Spirit,
or the Eternal Self; Akasa, meaning Matter, or the
all pervading material of the universe ; Prana, mean-
ing Force, Energy, etc., and Chitta, meaning "Mind-
substance." The Yogi Philosophy teaches that these
four things are found in all things in the Universe of
Universes. The Atntan or Spirit being the Reality, is
present everywhere, in everything. But not in the
way of being shut off, or separate, or a piece allotted to
every particular object. It may be described as "brood-
ing" over the Universe and being in, under, around, and
all about everything. We may sp>eak (and we have in
these lessons), as Man having within him (or else, as
"being"), a "drop from the Ocean of Spirit; a Spark
from tfie Divine Flame," "a Ray from the Sun of
Spirit," etc., but these are mere figures of speech, for
there is no separation of Spirit — there cannot be (sec
Statement VIII) . Instead of individual men being like
pearls having a bit of gold in their center, they are like
pearls strung upon a gold chain, the same chain being
in and through each. This is a most diunsy illustra-
tion, but may give a faint idea of the essential differ-
ence between the two conceptions.

Each relative entity, or center of consciousness, or
atom, or thing (call it what you will), rests upon this
golden chain of Spirit, ijr a point on that chain, in fact.

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The pearls passing along the chaia are composed of
Matter (Akasa) ; possess Force or Energy (Prana) ;
and Mind substance (Chitta), all of which three sub-
stances, or things are relative mariifestations of the
Absolute, the Spirit being the only "thing in itself"
apparent— the only "real thing" about man, for the
other three are changeable, temporary, incomplete, etc.,
and lacking in the qualities that belong to the Absolute
as we have mentioned them in the above statements.
We shall take up this matter of the constitution of
Man, in our next lesson, and merely mention the
above in this place, as an aid to the student, and par-
tially to answer the inevitable question that comes up
at this part of the instruction. We must now go on to
a consideration of the Three Great Manifestations or
Relativities. We will then speak of The Spirit, At-
ntan, or Absolute, and Man's Relation to God, which
is the heart of "The Riddle of the Universe." The
Spirit is the Unmanifest — Matter, Energy and Mind
are Manifestations (relative, of course) of the Abso-
lute. Remember this, always, in order to prevent con-
fusion.

The Three Great Manifestations of the Absolute,
which may he sensed, studied, and comparatively well
understood by the Intellect of even Man of to-day, are
as follows:

(I.) Matter, or Substance (Akasa).

(2.) Energy, or Force (Prana).

(3.^ "Mind-Substance" (Chitta).

Thew three divisions are rccogntred hy the modern

RIDDLE OF THE UNIVERSE. 377

advanced Western physical scientists, although some
of them try to "dodge" the last mentioned form. In
uur consideration of the subject, we shall give you the
views of the best Western thinkers, or rather the re-
sult of their speculations and investigations, so that
you may see how closely they are approaching the
Yogi Philosophy, at least so far as the relative "world
of form" is concerned. The Yogis know that the three
above mentioned manifestations are really not three,
but are three phases of one manifestation, their teach-
ings being that Matter is a grosser form of Energy or
Force, gradually shading and melting into the latter ;
also that Force or Energy is a grosser form of "Mind
.Substance," gradually shading and melting into this
last mentioned manifestation. And the Mind-substance
in its highest phases and operations almost reaches the
plane of Spirit, from which it has emerged, in fact, it
hocomcs so fine at the point of its emergence, that the
luiman mind (even the mind of the most advanced
souls), cannot point to the exact line of difference.
These things we shall consider later. Our first concern
is a consideration of the Manifestation of Matter.

(i) Matter. (Akasa)

"Matter," is a word or term used by scientists to
designate that substance of which the material and
physical Universe is composed, which substance is
claimed to have extension in space which it occupies,
and to be perceptible to the senses— the "body" of
things— the "substance" of things. It is usually di-
vided into three classes, or phases, i. c., Solid, Liquid

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and Aeriform. Solid Matter is matter whose parts
firmly cohere and resist impression, such as stone,
metal, wood, etc. Liquid Matter is matter having free
motion among its parts and easily yielding to impres-
sion, such as melted metals, tar, treacle, oil, water, etc.,
in short, matter tliat "flows." Aeriform Matter is
matter that tnay be called "elastic fluids," such as
vapor, gas, air, etc. Of course, these three forms of
matter are really variations of one form, for all matter
may be placed into either and all of the three classes
by a change of temperature, for instance. Ice is a kind
of matter in Solid fonn ; Water the same kind of mat-
ter in Liquid fonn ; Steam tlie same kind of matter in
.Aeriform. The degrees of temperature, producing any
of the three mentioned forni.s vary, but any and all
forms of matter are capable of changing their form,
as above, upon being subjected to the proper tempera-
ture. For instance, Air, which is generally thought of
as being Aeriform. ha.s been Itquidifled and changed
into Liquid Air by the application of a very low degree
o{ temperature, and .science knows that if a suffi-
ciently low temperature Im? produced, the Liquid Air
would "freeze" and become solid. Likewise, take
Lead, which appears as a solid in our ordinary temper-
ature, and subject it to suflicient heat, and it "melts"
and becomes a liquid, and if a still higher temperature
be applied it will pass off into a "gas" and become
.Aeriform. This is true of all the elements of Matter,
the degree of heat regulating the {om\. Heat is known
to science a» a form of force, thi- degree depending on

RIDDLE OF THE UNIVERSE. 279

the rate of its vibrations, so that the change in the ap-
parent form ol matter is the result of the playing upon
it of Enei:gy or Force (the Second Manifestation).
Certein gases combining in certain proportions pro-
duce liquids, for instance, Water is composed of two
parts of Hydrogen gas, combined with one part of
Oxygen gas. And certain other Aeriform substances
are composed of other "gases," for instance Air is
composed of Oxygen and Nitrogen, combined in cer-
tain proportions. Of course, both Water and Air may,
and do, hold other substances in solution, but the ele-
ments named are the only ones necessary, and the
matter held in solution may be subtracted without im-
pairing the virtue and nature of the solvent. The
same form of matter may assume apparently diflferent
phases, for instance, the rocks composing the earth's
surface crumble, disintegrate and are resolved into
"earth," "dust," "dirt," etc. Then the plant-seed,
sprouting and sending forth roots and shoots, draws
upon this "dirt," taking from it certain elements
needed for its welfare and life, transmuting these ele-
ments into its own substance, cells, etc., and so thus
that that was once a part of a rock, is now a part of a
plant. Then comes along Man, who eats the plant, and
its matter is transformed into bone, muscle, blood, and
even brain of the man. If an ox eats the plant, and
man eats the ox, the result is the same. The element
in the rock is now the element in the man. And
throughout all this change, although the form, shape,*
and character of the matter has changed, not a single

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atom of the original matter has teen destroyed. Con
stant change and infinite combinations, but eternal ex-
istence is what physical science claims for the atom of
matter. That which was once an atom of the rode, and
is now an atom of matter in your body, will, in time,
be a part of the plant or animal life of some other form
of creature, and will always be so, and has always been
so, according to science. Science seeing this apparent
eternity of Matter, naturally jumps to the conclusion
that Matter is the .Absolute thing, ignoring the fact
that it is but the relative manifestation of something
behind it — the Absolute Being. Physical Science has
analyzed matter until it has been able to classify it into
about seventy classes, called "elements," which it has
assumed to be ultimate, that is, incapable of further
analysis or division. The Yogi Philosophy teaches that
all these so-called elements arc but forms of one ele-
ment — ^Ihat there is but one form of matter, as may be
found when chemistry reaches a higher stage of de-
velopment. Modem science is reaching the same con-
clusion, although it has not been able to positively
demonstrate it by experiment.

Then science has as.<:umed that Matter is composed
of minute atoms, not visible to the sight, and that the
Ultimate Atom is incapable of further division, and is
therefore the "real thing" in matter. Some have held
that this Ultimate Atom is the Absolute, from which
all the elements, and then all the forms of matter have
sprung, and also all that we call Energy and Mind are
incidents and qualities of this Atom. They would

RIDDLE OF THE UNIVERSE. 281

have made tiiis Atom their God, but alas! still more
recent discoveries have shown them that their Ultimate
Atom is not ultimate at all, and they are now hunting
for another Ultimate Something in Matter. They will
find, as did the Yogis thousands of years before, that
when they reach their "Ultimate" in Matter it will dis-
solve and melt into Force and Energy, and then they
must hunt for their Ultimate atom of Force. Ad-
vanced science has hinted at this very fact within the
last few years, and we may expect the fact to be ac-
cepted generally before very long. When the scientists
then probe Force or Energy until they find its "Ulti-
mate," they Will come to a melting point when the elu-
sive Force will dissolve into Mind-substance, and that
hack of "Mind-substance" is the Absolute. But that is
a long way off for the physical scientist, although an
old fact for the Yogis.

We have reached the end of our space, and must
postpone the further consideration of Matter until the
next lesson.

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LESSON XL

Mattsr avo Forcs.

Onr last lesson closed is tbe midst of an inquiry
into the manifestation known as Matter. As we stated
there, Science has assumed that Matter is composed
oi atoms, and that these atoms may be divided and
re-divided until, finally, there will appear an atom
incapable of further division— an Ultimate Atom, in
fact— something in the nature of Absolute Matter
Various theories have been advanced by scientists to
account for the atom — ^you must remember that this
Ultimate Atom is a purely theoretical and hypothetical
thing— no one has ever found it, and it could not be
seen even with the strongest microscope, even if it
were found. Recent discoveries, notably that of the
"X Rays," and "Radium," have disturbed these the-
ories, and scientists just now are very much at sea re-
garding this question of "the atom." They generally
had accepted the idea that the atom of hydrogen was
the "Ultimate Atom," or at least so near to it that
the difference was infinitesimal, when these recent
discoveries upset their theories, and the experiments
showing the so-called "radiant energy" and "radio-
activity" caused them to agree that that which had
been considered the final thing in atoms was capable of
still further analysis. Science at ths present time is

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on the verge of admitting the Yogi teachings that
the finer forms of Matter shade or melt into Energy
or Force, and that Matter is but a less refined, or a
grosser form of Energy or Force.

"The last thing in Matter," as the newspapers and
magazines somewhat flippantly style it, is what have
been called "electrons," whidi are in the nature of
minute charges of electricity. It has been stated by an
eminent scientist that one may get a feeble idea of the
relations between these electrons and the atom by imag-
ining a room 200 feet long, 80 feet wide, and 50 feet
high, and having scattered within this space 1,000 lit-
tle electric charges, each the size of an ordinary full-
stop or "period" of newspaper type — this (.) is the
size. The space and room enjoyed by the "full-stop"
in the aforesaid room, corresponds to the space and
room enjoyed by the "electrons" in an atom. When
it is considered that the atom itself, containing these
electrons, is invisible to the human sight, we may
form an idea of the size of this thing called an
"electron" by modem science. These "electrons" are
stated to be violently energetic and to be in constant
motion, revolving around each other like planets in
a minute universe. It must be remembered that this
theory has been evolved and accepted as a necessity'
by the scientists, although both the atom and "elec-
tron" are invisible— they became necessar>' to account
for certain other things, and so were invented, and
will serve their purpose until something better offers
itself. We mention the matter, not as accepting it

MATTER AND FORCE. 285

as final, but merely to point out how near modern
science is to accepting the Yogi theory of the identity
of Matter with Energy or Force. Students will no-
tice, from time to time, that each new scientific dis*
covery will point further to this idea, and how, later
on, Force and Energy will be recognized as shading
and melting into "Mind." Some reader of this les-
.^on, fifty years or inorv from now, will smile when
he reads this prediction (?) and sees how nearly it
has been fulfilled. We extend our hand across the
half-century to such future reader, who is very likely
unborn at this moment. And even in that day, there
u'iJJ be no understanding of "Mind," unless it be
considered as a manifestation of the Absolute, in-
stead of being itself absolute, for Spirit is as much
higher than Mind as we know it, as Mind is higher
than Force or Energ>*, and as Force or Energy is
higher than Matter. Mind, Force and Matter are
three forms of one manifestation, and the Absolute
underlies all— it is the Manifcstor of Manifestations.
Let us rapidly run over the accepted theories of
modern science, regarding Matter, so that we may
sec how closely it is touching the Yogi teachings.
Modem science regards Matter as occupying infinite
space continuously, and being everywhere in some
form. It also holds that the sum of matter is eternal
and unchangeable, that is, that there neither can be
an addition to, or subtraction from, the sum total of
matter-— that there never can be more matter, or less
naXta, than there it at the present time, and that the

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total quantity now has always been the total quantity.
This thcorj', ot course, holds that Matter must haw
always existed, as it could tiot have been made out
of "nothing"; and must always exist because it can-
not be destroyed, for "something"* can never become
"nothing." It is held by science that although Mat-
ter may change it.<? form, and work into countless
combinations (as it docs constantly), still Matter (in
itself) never really chanjjcs ; loses anythinjr, or gains
anything ; and that it is the same yesterday, today and
to-morrow. That it is, in fact, Infinite and Eternal.
You see that science has been making a God of Mat-
ter — has been attributing to jt qualities of the Abso-
lute, instead of qualities bei<mging to a manifesta-
tion of the Absolute, such qualities being merely loaned
it instead of being the "property" of Matter. The
Yogis hold that Matter (in itself) does not exist,
but is a fonn of Energy, which Energy is a form of
Mind, which Mind is a manifestation of the Ab.so-
lutc. For the purpose of teaching, however, it speaks
of the three. Mind, Force, and Matter, as the Three
Manifestations, shading into each other, and we will
so speak of them in our lessons. Some scientists liave
held that Matter was "The Wliole Thing." and that
Force and Mind were but qualities and incidents of
Matter. Others have held that Energy and Force was
the "Real Thing," and that Matter was but a mani
festation of Force, and that Mind was a quality or
kind of Force. So far, none of the physical scientists
treat Mind as being the "Real Thing," with Fwce

MATTER AND FORCE. ^,

and Matter as qualities or attributes, although some
of the metaphysicians and philosophers have held that
"Mind is All, and All is Mind," and that Matter and
Force were "illusions," or, non-existent. This view
has been followed by certain schools of metaphysi-
cians of rcHgio-metaphysical cults. The student will
see that the Yogi Philosophy accepts each and all of
these views as partly correct, either viewed separately
or collectively, but teaches that underlying all three
of the so-called "absolutes," "ultimates," or "real
things," lies the only Reality — the Absolute, from
which the three Manifestations emanate. The Yogi
Philosophy antagonizes none of the schools of thought,
but harmonizes and explains each set of theories, un-
der one grand system. Even among the various
schools of Oriental thought arc found the above men-
tioned three forms of thought or theory, but those
who search among the head-waters of the stream of the
Ancient Teachings will find that all emerge from the
true Yogi teachings of the One — ^the Absolute — ^the
Manifestor of All Manifestations, transcending Mat-
ter. Force and even Mind.

Before leaving the physical scientists' theories of
Matter, we must not neglect ia mention that science
has been forced to accept the theory of an "ether,"' or
very fine form of Matter, which is stated to fill all
space— the space between the stars and solar systems
— the spaces between the atoms, molecules, "elec-
trons." etc.. in so-called "solid" liodies. This "ether"
is stated to be quite thin, tenuous, rare, fine, etc., far

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more so, in fact, than any of the finest gases or va-
pors known to us. Xo one ever has seen, heard,
tasted, smelt, or felt, this "ether," but its existence is
found necessary to account for certain physical phe-
nomena, the transmission of light and heat, etc. Sci-
ence has found it imperative to hold that Matter is
infinite, and that it exists in some form everywhere,
and so it is compelled to formulate and accept the
existence of a very tenuous form of Matter to "fill
in the spaces," and so the theory of "ether" arose.

The Yogi Philosophy has no quarrel with Western
physical science over this question of the "Ether." In
fact, it holds that this "ether" exists, in seven different
grades of thinness or tenuity, the Sanscrit term (in
use for centuries) being "Akasa." Akasa is the San-
scrit term for the principle of the Manifestation of
Matter. The teachings are that it pervades and pen-
etrates infinite space — that it is ever>'vvhcre ; omnipres-
ent. It is taught that every and all forms of Matter
evolve from this //t<wa— first the .six lower forms of
"ether" in succession; then the gases and vapors, in
their order of fineness ; then the air ; then the liquids ;
then the solids. The Akasa is the substance compos-
ing the finest gases, and the densest solids — the sun ;
the moon; the stars; the air; the water; the human
body ; the body of the animals ; the body of the plants ;
the earth; the rocks-— everyihing having form; every
shape ; everything that can be sensed by the ordinary
senses. Besides this, the higher forms of Akasa are
finer and more tenuous and subtle than anv form of

MATTER AND FORCE. 289

matter perceptible to the senses of the ordinary man.
The "souls" of the disembodied, both those that have
passed out at death, as well as those which are trav-
eling in the astral body, have a "body" of fine matter,
imperceptible to the ordinary senses. And beings on
higher planes than ours are encased in some of its
subtle forms, such a vehicle being necessary for the
holding together of the several elements in the con-
stitution of man and the higher beings. Matter in
some form is necessary for Force and Energy to play
upon, and Mind must always have a body of Matter
(oftener of the most refined kind) in order to manifest
itself at all. Tlie Absolute uses its finest form of Man-
ifestation (Mind is its highest form) for certain ex-
pression, and Mind in turn, uses the lower vehicles.
Force and Matter as its tools; instruments; conve-
niences ; and vehicles of expression. We mention this
at this place that the student may remember that there
are grades of matter very much higher than that which
are perceptible to our ordinary senses. So clearly
is this fact known to advanced occultists, that some
of the old writers, using Oriental imagcr>*, have used
the terra "The Body of God" in referring to Matter.
And this expression may help the student to appre-
ciate the importance and dignity of Matter, although
seeing its comparative lowness in the scale. We should
avoid the folly of the physical scientists who make of
•Matter a God ; and the twin folly of many metaphy-
sicians and idealists, who would make of Matter a
base thing, a Devil, or t-vcn "Nothing."*

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We did not intend to take you into the details re-
garding; Akasa in this lesson, but we may mention
this much at this point The essence or finest prin-
ciple of Akasa is of so fine a form of Matter that it
cannot be sensed by any except the highest form of
intelligences — it is unknown to all except the highly
evolved souls who use this form of Akasa as a vehicle
or body. It is the thin veil of substance separating
those advanced minds from the Universal Mind, but
there is no real separation, and such Minds are in the
closest contact with the Universal Mind. This form
of Akasa is the highest form of Matter — some Yogi
writers call it "Matter Itself." At the beginning of
the several great periods of life in the various parte
of the Universe — or in the various Universes, if you
prefer the term — the only form of Matter manifested
is Akasa in its finest form. Then the Absolute, using
its manifestation of the Universal Mind, sets into
operation Force. Energy or Pratia which plays upon,
or acts upon, this Akasa, and cau.ses it to become each
of the lower six forms of "ether" in succession. That
is, causes it to .send forth a part of itself in those
forms. Then, in succession it becomes manifested in
the shape of the finer vapors ; gases ; air ; liquids ; sol-
ids, etc., until there is a manifestation of each form of
Akasa from the highest (or Akasic Essence) to the
densest solid. At the end of a world cycle, or as it
progresses toward its end, there is a gradual "drawing
in" of the forms of Akasa, the densest forms disap-
pearing, atid tieing followed (after ages) by the next in

MATTER AND FORCE. 391

line, until solids disappear; then liquids; then gases
and vapors ; and so on until all Akasa is drawn into
itself, and only its essence, the principle oi Akasa,
remains, until it is again set into motion at the be-
ginning of a new cycle.

The attentive and thoughtful student may ask him-
self whether, by analogy, he may not suppose that in
some great Cosmic Cycle, there might not come a
time when the /-tkasa would be drawn into the Pratm
and the Prana into the China, and the Chitta into the
Absolute itself. And whether the statement that these
things are manifestations of the Absolute manifestor,
<loes not imply that they had a "beginning" — & time
when the manifestation began. And whether this con-
clusion might not lead to another that there are a
series of great Cosmic Cycles, and so on until the mind
can think no further. To this expected question we
would say that there are Cosmic processes so stupen-
dous and magnificent that even souls .so far advanced
that they may be considered archangels and gods are
tmable to grasp the thought of them. The highest
teachers have handed down to us this word, but as
they do so they confess to having had glimpses of
things so far transcending even their capacity for un-
derstanding and comprehension, that their god-like
minds reeled and swam. This being the case, we may
be justified m not asking the student to consider any-
thing higher than a World Cycle, of which we may
speak in a future lesson, or a future series of lessons.
But remember this, brothers on the Path, that though

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this contemplation of the workings of the Divine Cos*
mos and its parts may seem to carry God afar off
from this earth — from us— the Truth is that notwith-
standing these stupendous operations and workings
God — ^the Absolute — is here with you always ; here
around you ; here in you. Closer than a brother is He
— closer than a mother to her babe — closer than a lover
to the loved one — nearer to You than is your heart;
your blood; your brain. The Spirit is always with
you — do not lose courage. And this is true of the
humblest; the lowliest; the vilest — as truly as of the
most exalted ; the highest ; the purest. The difference
is only in the degree of recognition of the Spirit on
the part of the man.

Let not these scientific statements and teachings
distress you, if you fail to understand them, or have
no taste for them. It is not necessary for you even to
believe them, much less understand ihcm, much less
like the study. This is all that is necessary: Learn
to know that God is within you and all others — that
you arc as necessary to Him as he is to you, for you
are a part of His plan — learn to realize the One Life
in All— and open yourself to the inflow of the Divine
Lxive and Wisdom, and be willing to grow, develop
and unfold. In your studies you will find that the
same law applies to the great things and the small, in
this world of forms. The same law governs the
evolution of Universes that regulates the life of the
atom. "As above, so below." says the old occult
proverb, and the mr»rr yo« !»t«dy the more will you

MATTER AND FORCE. 393

perceive its truth. Study the things that lie nearest
to you, and you will have the key to the things be-
yond you. "There is no great ; there is no small" in
God's World of Forms. Have Faith— have Courage
— have Hope — and above all have Love, and Charity.
We shall now consider the Second Great Manifesta-
tion or Relativity.

( 2 ) Energy or Force. ( Prana. )

Energy or Force is a principle of Nature which
may be defined as "the power of resisting or over-
coming resistance," or "tliat which produces Motion."
A bent spring possesses Encrgj, for it is capable of do-
ing work in returning to its former form; a charge
uf ginipowdcr possesses Encrgj-. for it is capable of do-
ing work in exploding; a Leyden jar charged with
electricity possesses Energy, for it is capable of doing
work in being discharged. All particles of Matter
lliat fill infinite space are in constant and perpetual
motion. This Motion is considered by science to be
infinite and ctt-mal. that is. cxi.sting everywhere and
forever. Every physical change and every chemical
process is associated with a change in the atoms com-
posing Matter— a readjustment and changing of com-
binations. All forms of motion ; gravitation ; all forms
of force; elcctricitj- ; magnetism; light; heat; cohe-
sion ; nerve-force ; in fact all forms of motion, or force,
that manifest in the change in the position of the
particles of matter, are forms of Energy, or mani-
fwtations of its principle. To those nnfamiliar with

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294 ADVANCED COURSE.

the subject, the idea of Enerf^ perhaps may b«i best
carried in the mind by the idea of "the Principle
causing Motion and Chiange in Matter."

The theories of modem science regarding Energy,
resemble those regarding Matter. That is, it is held
that although Energy may manifest in numberless
forms, and may be transformed and changed from
one form to another, yet the sum total of Energy in
the Universe is fixed and unchangeable, and that not
a single particle of Energy may be created, nor de-
stroyed — that no matter how it may change form and
transform itself into varying forms, that such changes
are like the changing forms and combinations of Mat-
ter, and arc merely relative and not actual, inasmuch
as Energy as a whole is not affected and remains the
same in principle and amount. This theory or prin-
ciple of physical science is known as "The Principle
of the Conservation of Energy."

It will be seen from a consideration of the above
that science holds that no material power can bring
into existence a single particle of Matter, or a single
particle of Energy. Nor can any material power take
«Mtt of existence a single particle of either Matter or
Energy. Both are regarded as fixed and unchangeable.
We may change the form of Matter, or rather the com-
binations of its atoms, and we may transform one
form of Energy into another, and so on, but neither
may be created nor destroyed. Energy is the prin-
ciple that works change in Matter, and many scien-
tists speak of it as a "property or quality of Matter,"

MATTER AND FORCE. 295

while others regard it as a separate principle, wark-
!flg in connection with Matter. An example of the
teaniformation of one fom of Energy into a&other,
and 10 on, it aa follows:

An electric lamp shows a light* ^fbixh light is pro-
duced by the passage of electricity throu|^ the little
thread of carbon, the latter offering a resistance to
the electricity — resistance causing the energy of the
electricity to be transformed into heat and light. The
electricity is produced from a dynamo, the power of
which is imparted by a steam engine. The steam en-
gine takes up motion from the Energy of steam, which
steam is produced by the expansion of water by the
Energy of heat. The heat is a form of Energy trans-
formed from the Energy in the coal, which energy is
released by combustion. The coal obtains its chem-
ical energy from the sun which imparted it to the
trees from which the coal originated, or else, perhaps,
from the Energy inherent in its atoms. The sun or
atoms obtained their Energy from the Universal En-
ergy. So you see, the whole process is a chain of
transformation. It might be carried much further;
for instance, the electricity might have been used to
ran a belt, and the beh to impart its motion to certain
machinery, and so on. But the principle is the same
in all eases. The student is advised to read some ele-
mentary work on Natural Philosophy, or Physics, in
order to get a more detailed Idea of Energy, Force,
Motion, etc. Examples of the transformmg of En-
vgf from one form of motfaa to another may be seen

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296 ADVANCKI) COURSK.

in every act. We pick up a ball, and sending a nerve-
current from the brain, cause certain muscles of the
arm to contract and expand, which process imparts
motion to the ball and throws it from the hand. The
ball strikes another object, and throws it down, and
90 on. A row of bricks extending around the world
could be toppled over, one after the other, by impart-
ing a slight motion to the first one, which would pass
it on to the next, and so on. The Energy in gtw-
powder. when released in a clo.sc chamber, is im-
parted to the ballet in the shape of motion, and tlu-
bullet travels through space, until the Energj- in tin-
earth, known as the .Nttraction of Gravitation, over-
comes the imparted motion of the powder, and even-
tually imparts to the ball a new motion which causes
it to be drawn toward the earth.

Science (both physical and occult) teaches that all
Matter is in constant motion — that is, the atoms are in
constant vibration. This motion or vibration of course
is imparted by the principle of Energy. We cannot
perceive this motion, but it is known 'to exist, and
Life as it is would be impossible without it. Each
form of Matter has its own rate of vibration. Wo
cannot spare the space for a consideration of this pan
of the subject, and must refer the student who wishes
to investigate the theories and facts of material sciencc
to the many text books on the subject which may ht
found at any book store or public library. We have
stated the principal theory, and will now pass on to
the Yogi teaching of Prena, which corresponds very

MATTER AND FORCE. 297

closely witb the teachings of physical science regard^
ing Energy. In fact there is very little ground for
difference on general principles possible to investiga>
tors of the subject

The Yogi Philosophy teaches that in the world of
forms, or relativity, all Matter, or forms of Akasa, is
in perpettial motion — there is no rest in the world ot
Matter. The apparent vest of material objects is only
relative and not a fact. Heat and Light are merely
forms of motion, a manifestation of Energy. Suns
and worlds rush through space — their particles arc
constantly changing and moving — chemical composi-
tion and decomposition is constant and unceasing-
building up and breaking down are invariable inci-
dents of cell-life; atom-life; and molecular being.
There is no rest in Nature at any point. Work is con-
stantly being done, and something is always being
produced (in the sense of new combinations being
formed, for there is no creation of something from
nothing).

This Energy or Force, the cause of Motion, Qiange
and Action, is known by the Sanscrit word, "Prana,"
Prana, like Matter or Akasa, is present everywhere.
Modern physical science holds that both are "eternal"
in themselves, but the Yogi Philosophy teaches that
they are both evtanattons or Manifestations of the Ab-
solute, and are eternal only through the Absolute, and
not in themselves— in themselves they are relative and
not eternal. They were expressed, manifested or
"projected" from the Abaotnte, and again may be

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298 ADVANCED COITRSF..

withdrawn within the Unmanifest, but with this ex-
planation, they arc what physical science supposes
them to be, when it speaks of them as "infinite and
eternal." Modem science, as a rule, considers them
as separate principles, but the Yogi Philosophy teaches
that Matter or Akasa is a grosser form of Energy or
Prana, and was projected from the latter. But to all
intents and purposes, they may be regarded as two
separate principles, in our consideration of the Uni-
verse.

Prana manifests in all forms of action, energy, mo-
tion, and force, as we have explained in our con-
sideration of Energy. It has many grades, forms and
degrees, but the principle underlying each is the same.
These different forms may be transformed from one
to another, as we have seen in our consideration of
Energy, the Eastern and Western teaching agreeing
perfectly in this respect. They also agree, in the
main, in the theory of the "Conservation of Energy,"
inasmuch as the Yogi teachings are that the sum-total
of the Prana in the Universe cannot be added to or
taken away from; but here, note the difference, the
Yogis teach that Prana is a grosser form of Mind, and
is expressed by the Absolute through Mind, and may
be withdrawn eventually in the same way. But in
the general consideration of the subject, the Western
theory may be accepted as a reasonable "working hy-
pothesis."

Western science teaches that "there can be no Mat-
ter without Energy— and no Energy without Matter."

MATTER AND FORCK. 299

The Yogi Philosophy agrees that Matter without En-
ergy is inconceivabie, but that there is such a thing
as Energy without Matter, for there was Energy or
Prana before there was Matter or Akasa, although in
that case there was merely the real principle of Energy,
latent and not manifested in Motion, which is far from
being the same as that something caused by the play
of Energy upon Matter, which we call Motion or
Force. One was non*acting, while the other is man-
ifest action. As we sense the Universe, however,
there is no matter without Energy, and no Energy not
manifested in and through Matter. So, in this case
also, the Western theory may be accepted by the stu-
dent as a "working hypothesis." although he must not
lose sight of the real teaching.

We have spoken of Prana, or rather, of that form
of Pratta known as Vital Energy, etc., in our little
manual "Science of Breath," and in .some of our
"Fourteen Lessons," and in "Hatha Yoga." In our
next series of lessons, which will be on the subject of
"Raja Yoga," we will take up many important ques-
tions regarding Prana in its other forms (that is,
apart from Vital Force, etc.) and its control by the
Mind and Will. The student may see, from what we
have said, that Prana being a grosser manifestation
than Chiila or Mind-substance, and, in fact, a projec-
tion or form of same, that one who understands the
laws and principles of the matter may exercise a great
control over Prana through the Mind, under the direc-
tion of the Will. This subject comes under the head

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3CK) AinANCRD COURSK. .

o£ "Raja Yoga" and will be considered in our treat-
ment o{ that subject in our next les^ms as above
stated. We cannot dwell upon the matter at this
point, but in order that yoti may foncn a general idea
of it, we may say that the positive can always control
the negative. China stands to Prana in the relation
of the positive to the negative— and the control is {Ms-
sible, with knowledge, under the direction of the Will.
What the Yogis know as Pramyama is the science or
art of controlling the Prana by the Mind, or Will.
This is a feature of the science of "Raja Yoga," and
in its highest form, as possessed and exercised by the
advanced spiritual men of the East and West, con-
stitutes the basis of the power of the "Adepts," and
"Masters," as they are known to the world. The
greater teachings on the subject are carefully kept
within the knowledge of the few, lest mankind would
basely misuse the power were it to be made known
generally. But, still, there is quite a portion of the
teachings that are now allowed to be made public to
those ready for it, and any one possessed of sufficient
application and determination, in connection with
spiritual development, may put into practice a greater
or less degree of the science of Pranayama. There
are other features of "Raja Yoga," besides this one,
such as the control of the Mind or Chitto, etc., etc.,
but Pranayama forms one of the leading teachings.

Before leaving the subject of Energy or Prana, we
wish to call the attention of our students to the fact
that occasional glimpses of the truth of the Yogi

MATTER AND FORCE. 3ut

teachings that Energj- is a grosser manifestation of
Mind, and shades or melts into the latter, are afforded
to close scientific observers of the phenomena of En-
ergy or Force. Observers and investigators have
been struck by the occasional conviction that Force
or Energ)', in some of its forms, displayed a some-
thing akin to intelligent action, instead of acting like
"blind" force. When the attention of the scientific in-
vestigators is directed to this fact (and it will be be-
fore long) they will notice, classify and investigate the
same, and new theories will be evolved and taught to
account for the same. Science must eventually come
to accept facts bearing out the truth of the Yogi teach-
ings — for they exist.

Leaving the subject of Prana or Energy, we pass on
to a consideration of the Third Great Manifestation
or Relativity:

(3) Mind; Mind-substance (Chitta).

Let us first see what physical science has to say re-
garding what is known as "Mind." Western material
science has hazarded many theories regarding the
nature of Mind. As a rule they have discarded the
theories of the metaphysicians and philosophers of the
past, and have sought to find a material basis for men-
tal phenomena. They have tried to find a satisfactory
theory along the lines that Mind is simply a mani-
festation cf Matter— a chemical effect— a mechanical
effect, etc. — something growing out of; emanating
from ; or manifesting from Matter. One leading sci-

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302 ADVAXCED COURSE.

cntiiit has hazarded the idea that the brain secreted
Mind, just as the liver secreted bile. Just think of it
>--Mind a secretion of Matter I The fflaterialists have
made the mistake of commencing at the wrong end.
They would make Matter the Ultimate and Absolute,
and Energy and Mind something springing from it.
when the reversp of that process would be far nearer
correct according to the Yogi teachings. However,
advanced science is beginning to sec its error, and is
inclining to the idea that Mind, Energy, and Matter
are one thing — different fonns of something that they
are calling ".Substance." and similar names. They
arc drawing much nearer to the "dreams" of the oc-
cultists, whom they formerly despised.

iVebster defines "Mind" as follows: "The intellec-
tual or rational faculty in man; the understanding;
the power tliat conceives, judges or reasons," which
definition entirely overlooks the fact that Mind is man-
ifest in the lower animals, and in plant life, and even
in minerals. However, those holding the idea that
Mind belongs to man alone, call the Mind of animals,
instinct, appetency, etc., and the Mind in minerals,
"chemical affinity," etc. "Instinct" is the term gen-
erally applied to the mental operations of the lower an-
imals, and "Appetency" is defined as follows by the
authority above mentioned: "Appetency is the ten-
dency of organized bodies to select and imbibe such
portions of matter as serve to support and nourish
them, or such particles as are designed through their
agency, to carry on the animal or vegetable ocooongr."

MATTER AND FORCE. 303

So that those holding the dieory of man's monopoly
of Mind, nevertheless have to admit the possession of
"something like Mind" in the lower animal and vege-
table kingdoms. Recent scientific observers regard
the chemical or molecular action of minerals as a form
of mind, which view, of course, is that of the Yogis
who hold that Mind is an invariable accompaniment of
Matter and Energy, this being true of every atom
as weir as the combinations of atoms. The Yogis
hold that all forms of consciousness from mere sen-
sation to the highest forms of spiritual consciousness,
are all manifestations and forms of Mind.

In this lesson we shall not have space to consider
questions of psycholog)-, in fact, such a course would
be foreign to the purpose of the lesson. But in order
to convey to tlie student our idea of the meaning of
"Mind" we must say vhat by "a manifestation of
Mind" we mean any act of consciousness, and by
"consciousness" we mean any evidence or manifesta-
tion of "awareness," from mere "sensation" to the
highest forms of consciousness. The student presently
will sec why we make this explanation.

"Sensation," the lowest form of consciousness
known to us, is defined by Wehsitr as: "An impres-
sion made upon the mind through the medium of the
organs of sense ; feeling awakened by external objects,
or by some change in the internal state of the body."
Sensation is that form of "awareness" or conscious-
ness, known as a "feeling." It is not exactly the same
as "perception," for "sensation" is a "feeling," while

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304 ADVANCED COURSE.

"perception" is a "knowing" of the "sensation"— the
"perception" interprets the "sensation." For instanct,
we may "feel" the presence of a fly on our hand-
that is "sensation." When our mind realizes that
something is on the hand causing a sensation, that is
"perception." One's* sense of smell may make him
aware of an odor, then his mind turns its attention to
the odor, in response to the stimulus of the sensation,
and realizes that he is smelling a rose— do you note
the distinction? However, this is not a lesson in
psychology — we merely want you to realize what "sen-
sation" is, when we speak of it as an evidence of
mind. There can he no sensation without some bit
of Mind-substance to accept it. Just as there can be
tio sensation unless there is something to "cause" it
— so there can be no sensation unless there is some-
thing to "receive" it — and that receiving-thing is
Mind-substance in some degree, or form. This is the
point we wish you to remember. Simple Consciousness
and Self-Consciousness are higher forms of "aware-
ness" than Sensation, but the difference is only in
degree, not in kind. The Sensation of the most un-
developed form of life differs only in degree from
the highest form of consciousness or mental effort
on the part of Man, or even beings much higher in the
scale than Man (for such beings exist— 4hey are as
much more advanced than man, as man is than the
beetle — but they were once men, and men will be like
them some day). Outside of the Absolute, all de-
grees of "knowing" are acts of the Mind, and tht

MATTER AND FORCE. 305

forms are mere matters of degree. Mind is a uni-
versal principle, just as is Matter or Energy, and tt
resembles them very closely regarding its manifesta-
tions and combinations.

Let tts return to the views of modern physical sci-
ence. We will take Ernest Haekel as representing the
front rank of advanced science of to-day. His works
are regarded as extreme and radical, and he em-
bodies in them the advanced theories of the material-
istic thought of the age. Haekel does not recognize
anything higher than "Substance," and believes the
Universe to be self-existing, and without any preced-
ing cause. His works show, however, that modem
science has gotten away from the old materialist idea
of "dead" matter, and "raw" matter, and that he,
himself has reached the highest materialistic concep-
lion known to the mind of Man. In fact, the school
t>f thought that he has founded, advancing along the
lines laid down by him, will soon be separated by only
the thinnest partition from the school of advanced
"spiritual" thought. One is reminded of the crea-
tion of the great tunnel through the Alps, in which the
work was began from each of the two sides, the two
sets of workers meeting exactly in the middle, and the
two halves of the tunnel being found to fit exactly to
each other's lines. Each set of these mental workers
will meet the other, and will find the \bsolute in the
centre — although they may call it by different names.
Haekel in his great work "The Wonders of Life,"
lays down the doctrine of a Monism composed of a

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3o6 ADVANCED COURSE.

"trinity ol Substance." He formulates it in the fol*
lowing three propositions: "(i) No matter without
force and without sensation; (2) No force without
matter and without sensation ; (3) No sensation with-
out matter and without force." He goes on to say
of the above: "These three fundamental attributes
are found inseparably united throughout the whole
universe, in every atom and every molecule." This
is a most wonderful admission coming from one of
the leaders — if not the leader of modem materialistic
thought. Its significance will be appreciated by those
of our students who arc familiar with the old mate-
rialistic point of view, as contrasted with that of the
Yogi teachings. Haekel in his consideration of the
three-fold aspect of Substance, holds that Matter is
an extended substance, occupying infinite space, and
being eternal and unchangeable ; that Energy or Force
is also infinite, in eternal motion, and unchangeable in
its sum-total, according to the law of the "con-
servation of energy"; that sensation being joined to
matter and energy as the third attribute of substance,
the universal law of the permanence of substance must
be extended to it, therefore, sensation must be eternal
and unchangeable in its quantity or sum-total. He
holds that the "changes" in sensation, like those in
matter and energy, mean only the conversion of one
form of itself into another form of itself. It will be
seen that by "sensation," Haekel means that which
we call Mind, for he explains that "the whole mental
life of humanit>' * ♦ * has its roots' in the sen-

MATTER AND FORCE. 307

aations of each individual," and he approvingly quotes
Nageli's remark that: "The mind of man is only the
highest development of the spiritual processes that
animate the whole of nature." Consider this as com-
ing from the centre of advanced fnateridistic thought.
Is not the trend of events made plam?

The student will note the differences between the
Yogi Philosophy and Scientific Monism as expounded
by Haekel and other leading scientists representing the
school of "The New Materialism." The Yogi Philos-
ophy teaches the existence and being of the only Real-
ity — the Absolute, which reality manifests in the shape
of Three Great Relativities, Matter or Akasa: En-
ergy, Force or Pram, and Mind, Mind-substance, or
Chitto (the latter being in the nature of "a refined and
subtle principle," rather than of a "substance" akin
to matter.) These three manifestations, are really
but three forms of one great manifestation, and pro-
ceed from the finest. Mind, to the next finest, Energy
or Force, on to the grossest, Matter — the three shading
into each other, as explained in this lesson. The man-
ifestatioiu emanate from the Absolute, and may again
he withdrawn into it— they are relative to it. and in
the absolute sense of words have no real existence,
that is, MO existence apart from the Absolute, The
Absolute is all that really IS—that is, that exists of
itself— is seU-acistent—depends upon nothing else-
has no cause — has nothing into which it may be with-
drawn or absorbed. The school of Scientific Monism
holds that all that there IS is a physical something

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308 ADVANCED COURSE.

which they e&H "Substance," which possesses three
"attributes or properties," which are called Matter,
Energy, and Sensation. Matter is regarded as the
space-occupying property or attribute ; Energy as the
moving or motor property or attribute; and Sensa-
tion as the feeling (and consequently "thinking") at-
tribute or quality. "Substance" is held to be sel{-«X'
istent ; infinite ; eternal ; and unchangeable in quantity
or sum-total, although apparently changeable in the
forms of its attributes or qualities.

The Yogi Philosophy teaches the existence of the
Spirit, that presence of the Absolute outside of its
manifestations— Scientific Monism has nothing to say
of Spirit (it does not recognize it) and "Substance"
seems to be the sum or combimtiion of Matter, Energy,
and Sensation, rather than as a "thing in itself" from
which all relativities flow. So far as we are able to
see and understand the philosophy of Scientific Mon-
ism, it does not speak of or teach of anything akin to
the "Spirit" or "Essence" of "Substance." but, in-
stead, treats Substance as a purely physical thing, the
spiritual nature of things being dented, or ignored as
unnecessary and non-existent. We trust that we have
correctly reported the ideas of this Monistic school of
materialistic, scientific thought, at least such has been
our intention. It seems to us as if that school holds
to the idea of a self-existent Universe— a universe
without a cause, or God, or Absolute Being-— in other
words, its teaching seans to be that the Universe is its
own God. It, of course, denies the survival of con-

MATTER AND K)RCE. 309

sciousness after death, or the immortality of the soul,
and teaches that the "soul" is a purely material and
physical thing, a development of "Sensation." We
call our students' attention to the differences between
the two philosophies, as well as to their points of re-
semblance. Both teach the "Oneness of All," but
how different is the understanding of that ONE I We
think that the Spiritual Mind of the student will so illu-
minate his Intellect that it will see the truth in the
midst of these conflicting teachings, which still show
in their resemblance, that instinctive and intuitive lean-
ing of the human mind toward the idea of "Oneness."
To those to whom have come the spiritual awakening
of consciousness, will be apparent the point at which
the Monistic Philosophy leaves the right Path for the
illusive side track from which it will be compelled to
return in the future.

In our next lesson we will endeavor to explain the
nature and qualities of Chitta or Mind-substance, as
well as to give you the teachings regarding Attnan
or Spirit, ai:d Man's relation to the Absolute.

Peace be with thee.

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LESSON xn.

MwD AMD Spirit.

In this lesson we shall tak« up the subject at the
{wint at which it was dropped at the close of the last
lesson, ». e., the consideration of the nature and quali-
ties of CfttHo— Mind-substance, which is the First
Great Manifestation or Relativity.

While we speak of this Manifestation as Mind, we
have thought it better to give you the Sanscrit word
used by the Yogi teachers, which is "China',' which
word when freely translated means "Mind-substance,"
rather than "Mind," the difference being that the En-
glish word "Mind" has a rather metaphysical mean-
ing, signifying a vague something— a condition or
state rather than a "thing," while "Chitta," the San-
scrit word, means Mind as a "substance," a "thing,"
hence our definition of it as "Mind-substance." In
order to fix the idea more firmly in your mind, let us
see just what the word "Substance" means. Webster
defines it as "that which underlies all outward mani-
festations; nature; essence." The word is derived
from the Latin words "sub," meaning "under," and
"amt," meaning "to stand," the two words combined
meaning "to stand under," or "to underlie." (When
we realize that "substan^' may be defined also as "to
miderstmid," we may see new light in the meaning o£
"'Mbttaacc," and rtaltse that its use as the "underly-

•U

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i\2 ADVANCED COURSE.

ing principle of Mind" is proper.) So you see Chitta
means "Mind-substance," or that which underlies the
outward manifestations that we know as Mind— it h
"Mind in itself," the Universal Mind {not the Abso-
lute, however, as you must remember).

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

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

Mind-substance somewhat resembles Energy, but
still it is "more so." It bears the same relation to
Energy that Encrj^y docs to Matter, Let us sec if we
cannot describ*! it better. In some of the higher
forms of Matter one sees that the characteristics of
Matter melt into those belonging to Energy. Take
Electricity or Magnetism for example — ^>-ou may see
there a combination of Energy and Matter that is most

MIND AKD SPIRIT, 313

interesting, and are enabled to see Energy appear-
ing as a "thing" that can "almost be cut with a knife."
And in the sante way, in some of the higher forms of
Electrical Energy, one may be compelled to feel that
"the thing almost thinks," so near does it come to the
blending line between Energy and Mind-substance.
In a few years physical science will discover forms
of Energy which will give a still more striking evi*
dence of "thinking" or "rational action," than any now
known. The discoveries that will follow that of Ra-
dium, will cause a most startling revolution of scien-
tific thought. Science is almost on the border line
separating Mind and Matter — ^they will soon be seen as
one in the final analysis, with Energy forming the
centre.

We are unable to exhibit to the physical senses of
students a "piece" of Mind-substance as proof of its
existence, and although the student of advanced psy-
chology or occultism may have seen many manifesta-
tions of it as a force, still this evidence is not as yet
accepted by material science. And yet every one is
conscious of that activity of Mind-substance that we
call "thought." Mind-substance, as well as Energy
and Matter, must be accepted by the student in some-
what of an abstract way, for all these three manifesta-
tions may be known only by their forms of outward
expression. Thus, the Ether, the highest form of
Matter, cannot be sensed by Man, and only when its
atoms combine in the shape of solids, liquids or aeri-
form matter do the senses take cognizance of it. In

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the same way Energy itsdf is not in evidence to the
human tni'nd, and only is sensed when it manifests
through matter in what we fcno>w as forms of Force
or Motion. And the Mind-substance is known to us
only as thoughts; thought-force; etc. Matter is the
thing the soul uses to clothe itself in ; Energy is the
thing the soul uses to act ; Mind-substance is the thing
the soul uses to think with.

Mind-substance is the thing by which is set into
operation the Energy that causes Matter to be in Mo-
tion. The theory of the material scientists which they
call the "vortcx-rlng" theory, is very close to the
facts as taught by the Vogi Philosophy, and the lat-
ter carries the thcor>' into the region c»f Mind as well
as in that of Matter. The Yogi teaching is that the
"ultimate atom" of Matter is really a "little whirlpool"
of ether, m the ether, formed by the action of Energy
upon the Ether. The ether itself, being frictionlcss,
the "ring" loses none* of its motion, and becomes
"permanent" (in the relative sense of course, when the
Absolute is considered) and possesses all the proper-
tics generally ascribed to matter, «. e., dimension, vol-
ume, elasticity, attraction, extension, etc., and al»> pos-
sesses motion in itself. These "rings" are of various
sizes and rates of vibration, which fact accounts for
the different "kinds" of atoms that have been puzzling
science, which explanation of "kinds" may throw some
light on the question of the seventy odd "ultimate ( ?)
dements" of Matter, that have confronted science.
(It may be seen that if the rate of vibration or motion

MIND AND SPIRIT. 315

of these "rings" be changed, the dteam of the alche-
mists may be realized, and one "clement" be trans-
muted into another, and gold produced from lead.
Woe unto "High Finance" if some dreamer stumbles
upon this secret, which is fully known to the "Adepts"
and "Masters," but for which they have no need or
use, unless, indeed, they may see fit to use it as a
means of upsetting prevailing economic conditions,
and bringing mankind back to "first principles" of
living.)

Science, in its consideration of the vortex-ring the-
ory of Hebnholtz and others, has run up against the
stone wall regarding the cause of the original mo-
tion imparted to these "rings" which lie at the bottom
of the question of Matter as it is known to science.
They could not imagine the Ether as having sufficient
uiteltigence to move of its own accord, even if it had
the power to do so. Here is where the Yogis come
to the rescue of their Western brethren, and "lend a
hand" in the hour of need. (It is questionable whether
the Western brother will be so willing to accept the
extended hand just now, though.) The Yogi Philoso-
phy teaches that Mind-substance, of course "knowing"
itself, manifests itself in "Thought." This "thought"
is really a motion in the Chitta or Mind-substance
caused by its calling to its aid Energy, which energy
remember has originally been manifested from it This
"Thought-force" thus called into play, communicates
itself to Uie Ether, and the "vortex-ring" results, and
the "Ether-whirlpool" becomes an "element" or "at«»"

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in matter, possessing form, dimensions, etc., as well
as having within itself Energy and Mind, thus form-
ing the trinity of Matter, Energy and Sensation spoken
of in our last lesson as hcing taught by Haekel and the
physical scientists. Some of the Yogi teachers prefer
to descrihe the process as follows (merely a different
manner of presentation). They say: The Ether hav-
ing proceeded from Mind-substance, through Energy,
has in itself the elements of its "grandparent and
parent" (Mind-substance and Energy, or ChiUa and
Prafta), its inheritance, which it is capable of using.
So it merely thinks ihc Energy into motion and forms
the "atom-ring" in itself, for the purpose of further
manifestation. This view gives the impression of Mat-
ter lieing possessed of Mind and power of Motion,
which, to a certain extent is correct, although the
three manifestations are somewhat different, and all
proceed from one original source — the Absolute.

So you see the Yogis teach that all Matter (as
known to our senses) is the result of a Thought ; and
that Thought is "Mind in Action" ; and that Action Is
the outcome of Energy ; and that Energy is the prod-
uct of Mind-substance — therefore indeed Matter is
Mind — Ail is Mind — not only in a metaphysical or
mystic sense, but in reality. - The teaching conveys
the remarkable truth that everything in the material
world has been THOUGHT into existence. In this
teaching may be found the practical explanation of the
theories of the metaphysical schools and cults which
claim that "All is Mind," and that "Matter is Noth-

MIND AND SPIRIT. 317

ing," and then build up a structure of metaphysical
and religious theory upon that foundation. But such
thinkers often ignore that great underlying Truth,
that both Mind and Matter— Mind as well as Matter —
are but relativities and do not exist in themselves, but
arc manifestations and emanations of the Absolute,
which is the only Real Being; which is All there Is.
Beware of making a God of Mind, or of Matter-
both are false gods. The Absolute is the One — ^the
only One.

We have taken Western physical science into con-
sideration in our explanation of the Yogi teachings
of the Three Great Manifestations, in order to show
the points of agreement and difference ; and that the
Western mind might be able to more readily absorb
the Oriental thought by associating the same with
the thought more familiar to the Western world ; and
also that the student might perceive that the mind
of man, as it unfolds, travels toward the same intel-
lectual conclusions and seeks to make truth axiomic
and self-evident. Rut we wish to add, at this point,
that although using the Intellect just as the Western
scientists are now doing, the Yogi Fathers or ancient
teachers (as well as their advanced modem follow-
ers) verify their conclusions by the use of the un-
folded higher faculties of the mind— the region of the
Spiritual Mind. In some of these higher mental states,
made possible by Yogi development, the Yogi realizes
that he simply "knows" certain things to be true, with-
out reference to the familiar intellectual processes.

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This "knowing" cannot be understood by those fa-
pniliar only to the operation of that part of the mind
known as Intellect, but those who have experienced
it know it to be a higher form of reason than is the
Intellect, which it transcends and surpasses but does
not necessarily contradict. Many thinpfs that the In-
tellect is beginning to see as truth, are at once recog-
nized and understood by the Higher Consciousness,
and the conclusions of the Intellect are thus verified.
But many results are reached in a different way, vie.,
the Higher Consciousness sees and "knows" certain
things to be so, and the man, relapsing into his ordi-
nary consciousness carries with him the impression,
knowledge and certainty of the truth of some thing,
but is not able to express it or explain it (even to him-
self) in the terms and by the processes of the Intel-
lect. Consequently, a sage may "know" a thing quite
surely, having received his information through the
higher channels of the mind (often in the form of
symbols), but may find it very hard to explain its
details to others, or even himself. He may know
that a thing is, but cannot tell the why and how of it,
or explain its relations to other things and ideas. The
Yogis teach that all truth regarding the Universe, from
the point when it began to be manifested from the
Absolute, are locked up in some part of the Mind-
substance, and as all parts of the Mind-substance are
identical in nature and principle (just as are the drops
of a tody of water) so does ei'ery man's mind "know"
all truth of the manifested Universe, and the bringing

MIND AND SPIRIT. 319

ol such knowledge into the field of consciousness is
a matter of unfoldment—in the end we shall know
all. The consciousness is the relative "1," which is
always growing and enlarging its field of conscious-
ness, or rather, moving its field of consciousness to-
ward higher regions of the mind. But the Mind of
Man cannot know the secrets and mysteries of the
Absolute itself — none but the Absolute may know it-
self—and the Mind can know only itself, that is, all
that emerged from the Absolute in manifestation or
emanation. There is a difference and distinction here
— do you see it? But the Ahnan—the Divine Prin-
ciple in Man — ^that something above even Mind — which
is the real Self — that real presence of the Absolute —
knows the knowledge of the Absolute — itself— and
when Man at length throws off all the confining
sheaths — even that of the highest forms of the Spir-
itual Mind, and becomes merged with his Real Self,
then shall he know all, for he will have found himself
in the Absolute, and his consciousness and knowledge
shall include the All— then will he cease to be Man.

Those of our students who are interested in the sci-
entific side of the subject, may he interested in the
statement that those of the Yogis who impart the
scientific side of the philosophy, teach that neither
Matter, Akasa, in its highest form of Ether— Prawa
in its essence or highest form — ^nor Mind-substance
JM itself-— ire atomic. None of these manifestations,
in their essence, are atomic, but what are called the
atoms of each are really "vortex-rings" in the thing

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itself, which form atoms, such atoms forming comW-
nations which become apparent to ^e senses. For
instance, Mind-substance, when combining with action,
forms atoms called Thought; Energy when in action
manifests atoms called Motion or Force. Energy in
itself is passive, if the paradox may be voiced; and
the essence of Matter which we called the hiphcst
Ether, when acted upon by Energy under the direc-
tion of Mind, is formed into vortex -rings called atoms,
which form into the grosser forms of Matter, i. c,
solid ; liquid, and aeriform.

Lest wc be accused of fitting a new Western scien-
tific theory to the old Yogi philosophy, we refer the
student to the Sanscrit word "Vritta^' (found in the
Vedas or ancient Yogi writings) which nicans waves
or vibrations of Mind, forming "thought," the literal
translation of the word "Vritta" being "whirlpool."
As "vortex" (the word used in Western science) also
moans "whirlpool," and as both refer to a movement
in "substance," presumably causing the formation of
"atoms," it will be .seen that the Yogi is merely voicing
his ancient teachings when his theories crowd the
"vortex-ring" theory very close.

In this lesson we cannot attempt to go into the sub-
ject of the workings of the mind ; the principles un-
derlying the same, or the physical effects producible
by thought. These things, the psychology of the
Yogis, as well as the teachings regarding the Dynamias
of Thought, belong to that part of the philosophy

MIND AND SPIRIT. 321

known ae "Raja Yoga," which will be taken up in
our next course of lessons.

We wish to say here, however, that students must
not mistake the brain or the brain-matter for Mind-
substance. The brain-matter is merely the material
or matter through which Mind-substance manifests
itself. The student will find it better to think of Mind-
substance as a force, rather than as a form of Matter.
The word "substance" when used in connection with
Mind, seems to give the idea of a "material" substance
or form of matter, which is far from being a true idea
of its nature. And yet, we cannot very well say
"Mind-Force," for that would indicate either a com-
bination of Mind and Force, or that form of Force
used by the Mind when in activity. Mind-substance
is a higher form of Energy, and remains, like Energy
itself, in a quiet or passive state in its essence. Only
when aroused into Thought docs it form a union with
active Force, Remember these points please.

Concluding this consideration of Mind-substance,
we would say that it is omnipresent, that is present
everywhere, and like Energy and Matter (its progeny)
it cannot be changed, added to, or taken away from.
Moreover, it cannot be really divided or separated,
although in appearance it may be. That is, although
the mind of each Ego or Soul represents so much
Mind-substance, apparently separated from other
Mind-substance by a thin wall of the finest kind of
matter, yet, in reality, each mind is in touch with other
separated minds, and with the Universal Mind, of

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whicli it jforms a part. All Mind'sabstance is not wf*
arated or expressed in the shape of individual minds
anjr more than is all Ether manifested in gross Mat*
ter, or all Energy converted into Force or Motion.
We would also have you remember that there is no
such thing as "dead" matter, for all the Universe is
dive. And every particle of Matter contains Energy
and Mind-substance. The Universe is a great big
vibrating, thinking thing, from atom to sun, although
its "thinking" may vary from the faintest form of mere
sensation or feeling (even chemical attraction and
repulsion being a form of sensation) up to the high-
est form of mental effort known to man or beings much
higher than man.

The Atnutn, or SpirU.

We now pass on to a consideration of the Atmm,
the Real Self, the Spirit, and its expression in Man.
In the consideration of it, we shall drop the Sanscrit
term Atman, and will use the word "Spirit," to con-
vey the same meaning. We mention the Sanscrit term
only that you may recognize and understand it when
you sec it in other writings on the subject.

To grasp the idea of Spirit, we must turn the mind
upon the subject of the Absolute. In a previous lea-
son we have tried to give you the report of the In-
tellect upon its consideration of the Absolute. In that
report we have tried to tell you what the Intellect
finds itself compelled to believe or acknowledge. We
may say here that this testimony of the Intellect is con-

MIND AND SPIRIT. 393

finnel by the testimony o{ the higher facttlties of the
mind, and the advanced souls of all ages, who have
acquired spiritual insight, corroborate the report of the
Intellect regarding its conceptions of the Absolute.
The highest reports are along the same lines. But,
student, remember this fact which is lost sight of by
many investigators—the Mind, even the Mind of the
most advanced souls, can report only that which it
finds within itself. And even the Universal Mind,
the sum-total of all the Mind that has been projected
by the Absolute— and this includes such p^rt of the
Mind as is now manifested in conscious intelligence
as well as Mind not so manifested— is not able to go
outside of itself for knowledge. It is conditioned and
limited, the limitations and conditions having been
placed upon it by the Absolute. So, you see that even
the Universal Mind — the sum-total of all the mind
there is— can report only what it knows in itself, and
can give no report concerning the nature of the Ab-
solute, other than that which the Absolute allows it to
have and has deposited in it. The Universal Mind is
not the Absolute, remember, but merely an emanation
of it. The Mind — ^thc Intellect and the higher phases
•—gives us a report of what it finds within itself re-
garding the Absolute, and we are able to say that ac-
cording to the testimony of the Mind we must believe
that the Absolute is certain things, and has certain
qualities and attributes. But, the advanced student
will see readily that even this conception and testi-
mony is relative and not absolute. It is only tnlk

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as we see it, and not Truth Absolute, for the tatter
belongs to the Absolute itself, and is not capable of
being thought ol by finite mind — even the Universal
Mind. The Universal Mind is not Omniscient — it
does not know everything. It knows every particle of
knowledge (down to the finest detail) of itself, and of
the Universe. It must do this, for it is the Mind of
the Universe, and knows itself and all through which
it works — ^itself and its tools. But it cannot transcend
or go beyond its own limits and it is confined on all
sides by the "dead line" separating it from the Ab-
solute. This separation is only relative and not real —
that is, it is real to the Universal Mind, but not real
to the Absolute. The Universal Mind, however,
knows positively the existence of the Absolute, for it
recognizes its presence at the point of apparent sep-
aration, and thus has every evidence of the reality
of the Absolute. It is able also to "know that it docs
not know," because it knows that it knows all within
its own province, and, of course, sees that that which
it sees but cannot understand is the Unknowable to it.
So that there are some things that the Universal Mind
docs not know, not in the sense of not having as yet
found out, but in the sense of their being "beyond
knowledge." as the Mind understands knowledge, but
which, of course, are fully understood and known to
the Absolute itself. The Absolute must know itself,
and all things ; for it is Omniscient or All-Knowing.
Omniscience is vested in the Absolute, and all other
knowledge is relative, imperfect, and incomplete. The

MIND AND SPIRIT. 335

student is again reminded that what we call the Uni*
versal Mind, is not something through which the Aisr
solute thinks, but something through which the Uni-
verse thinks— iht Universe being the sum-total of flie
emanations of the Absolute, and not the Absolute it-
self. The soul of Man is capable of drawing upon the
Universal Mind for a knowledge of everything it
knoios, and the advanced souls avail themselves of this
privilege according to their degree of unfoldment
Such souls report the fact of the existence of the Ab-
solute, which had been predicated by the Intellect, but
they also report that they are unable to pass over the
border.

So you see that the Absolute in itself is Unknowable
— ^all that we can know of it, is what the Universal
Mind knows of it, and that knowledge, of necessity,
must come from "the outside," the "inside" knowledge
being found within the Absolute itself. We may be
able to solve the Riddle of the Universe, as we un-
fold, but we can never hope to know the real nature
of the Absolute until we pass beyond the limits of even
the highest manifestation of Mind, and pass into a
consciousness and realization of our Real Self — Spirit.
For this is the Truth, that in each and all of us is to
be found a particle of the Absolute itself, uncondi-
tioned and unlimited, and that the Real Self of each
of us is the Real Self of All— the Spirit, Atman, the
drop from the ocean of the Absolute — the ray of the
sjtn.of the Absolute— the particle of the Sacred Flame.
This Spirit, being the Absolute, of course knows the

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Absolute and its mysteries and secrets, and when we
finally enter into a consciousness of that Spirit we shall
thai know all, for we shall be at One with the Ab-
solute— at Union with God. This is one ol the high-
est teachings of the Yogi Philosophy.

The teaching is that this tiny bit of the Absolute—
which is apparently separated, but is not reaily sepa-
rated, from the One— is the highest principle within
each soul. Even the lowest form of soul contains it.
It is always there, and we may perceive its light to a
greater and still greater degree as we unfold and our
consciousness moves up a degree toward it. The Spirit
is ever there — changeless. But the consciousness of
the Ego is constantly moving upward toward the
Spirit, and will in time merge in it. This is the end of
Spiritual evolution, and all the effort of the soul is
toward this goal. Life is the effort of the soul to free
itself from its confining sheaths — a desire to avail
itself of its inheritance.

We come now to the great Mystery. The student
who has followed our teachings closely will now find
himself asking the question — that question which has
been asked by the souls of all ages when they reached
this stage of their unfoldment, or investigation. The
question may be expressed in this way: ttt^hyliid the
Absolute separate itself, or a portion of itself, into
parts; or apparent parts; or apparently so separate it-
self — what was the use — wltat does it all mean — what
was the sense of itt There could have been no neces-
si^ for it, for tiie Absolute is beyond necessity— 4here

MIND AND SPIRIT. 327

could have been no object, for the Absolute possesses
all there is, and is perfect— it could not have
been the result of any desire, for the Absolute
must be destreless. Therefore why did it ema-
nate into the Universe at all; and why did it cause
that which we call 'souls' to exist; and why did it
place a portion (or apparent portion) of itself within
each soul? As everything must have emanated from
the Absolute, and as everything must return to it,
what is the use of it all, what does it all mean ?"

We have 'expressed this question as clearly as we
can conceive it, and we cheerfully admit that ^we'""arj6'l
jlMble t6 ahsWf^^^^^^^ have seen no answer or expla-

nation worthy of serious consideration. The answer
is locked up in the Absolute, and Mind, being a mani-
festation, cannot grasp that which is beyond the plane
of manifestation.

Many thinkers have attempted to answer this ques-
tion, and the schools of thought of the East and West
have indulged in various speculations regarding it.
Some say that the separation has not even a shadow
of truth in reality, and that ilfayo, or ignorance and
illusion, causes us to see the One as Many. But this
does not answer the question~it merely puts it back
another stage — for whence comes the illusion, and how
could the Absolute be made a subject of illusion ? And
if we, the projection of the Absolute, fail to see our
identity or relationship, then the Absolute must be the
aiuse of the non-seeing. Some would say that we are
self-hypnotized into seeing ourselves as separated, but

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this is no real answer, for if we are hypnotized then
the Absolute must be the cause of it, unless wc assume
that the Absolute is self-hypnotized, which thought is
ridiculous. Similar to this is the explanation that this
world— the Universe— is but the "dream" of the Abso-
lute. How could the Absolute "dream"? Akin to
these so-called explanations is that which holds that
the phenomenal world, including Man, is the result
of the "play" or "pastime" of the Absolute. Such an
explanation is absurd, as it reduces the Absolute to the
condition of a child or adult man seeking diversion
and "fun." Besides this, such a being would be a
Devil rather than a God. Others would have it that
the Universe has no existence at all. but is merely a
"thought" of the Absolute. This explanation will not
answer, for while the emanation probably was occa-
sioned by a process something akin to "thought" as we
know it, there is a sense of reality in every human soul
that will not admit of its being a "thought" or "day-
dream." This consciousness of the reality of "I," pos-
sessed by each of us, is caused by the sen.se of the
presence of the Spirit, and is a reflection upon our
Mind of the knowledge of the real "I" of the Spirit,
which is the senseof "I" of the Absolute. The presence
of this "1" sense in each is a proof that we are all of
the "I" of the Absolute, and arc not foreign to the
Real Being. This idea of "Brahma's play with the
Universe," and his rcabsorption of the objects of play
into himself, after the sport is over, is the result of a
childish mythology that even some of the learned Hin-

MIND AND SPIRIT. 329

dus have allowed to become fastened upon them by the
fairy-tales of their ancestors. It is but another form
of anthropomorphism — the tendency to make of God
an exaggerated Man. We are forced to admit the
"illusion" arising from an imperfect conception of the
true nature of things, and the Yogi student fully
realizes that many things that seem very real to the
soul still in the bondage of ignorance — still in the illu-
sion of name and form — are in reality far from being
what they seem. He sees self-hypnotization on the
part of many, and realizes what it means to be
awakened from this world of delusion and to be eman-
cipated, freed, delivered from it all. Nearly every stu-
dent who reads this lesson has had a greater or less
experience of this awakening, or he would not be able
to take enough interest in the lesson to read it. But
this sense of perception of the illusion, and the com*
parativc "game-tasks'" and play of the world, docs not
carry with it the explanation or reason for it all as it
must appear to the Absolute. It may tell us many
things about the "How" side of things, but is abso-
lutely silent regarding the 'Why? of it. The "How"
belongs to the plane of manifestation, and the Uni-
versal Mind finds that plane within its jurisdiction.
But the " Why" plane belongs to the Absolute itself,
and the doors are closed to the Mind. We may actually
know— and many of us rfo—that the Absolute IS. Not
only because our Intellect makes necessary the ac-
ceptance of the fact, but bccaujie the higher regions of
the mind give us a positive knowledge of His pres-

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ence. The soul, when sufficiently unfolded, finds within
itself that wonderful something, the Spirit, and knows
it to \» higher than any phase of Mind. And the
Universal Mind (which may be explored by the Adept
or Master) finds itself confronted with the Absolute,
and cannot doubt its existence. But the soul may not
understand the "wh^yness" of the Spirit, nor the Uni-
versal Mind the "Whyness" of the Absolute.

Minds in all ages have endeavored to solve this Mys-
tery of the Absolute and its Manifestations. And
equally futile have been their attempts to find the
answer. gloti|mSj4he Greek philosopher, thought that
the One could not dwell alone, but must forever bring
forUt souls from himself. Some of the Hindu writers
have thought that love or even desire were the mov-
ing reasons for the manifestations ; the longing to go
out from self; the desire for companionship; the
craving for something to love; these and similar rea-
sons were given. Some have even spoken of the Ab-
solute "sacrificing" itself in becoming "many" instead
of one. One Hindu writer assumes that the Absolute
"causes his life to be divided, not content to be alone."
But, in closing this consideration of the "W]b^" we
must remind the student that each of these "explana-
tions" is based upon a mental conception that the Ab-
solute is like a Man, and acts from similar motives,
and through a similar mind. It seems that anthropo-
morphism (the representation of Deity with human
attributes) dies hard, and raises its head even in phi-
losophies which claim to have kmg since performed

MIND AND SPIRIT. 331

bm&tal servifei over it The student is eautioBsd
against (ailing into any o{ these pitfalls of thought, Ms
safety lying in the recollection that all these so-icalled
"causes" and "explanations" and "theories" arise
from an unpution to the Absolute— the Uncondi-
tioned—the Unmanifest—the attributes, thoughts, mo-
tives, and actions of the Relative, Conditioned, Mani-
fested. The answer to this "^^" can come only
from the Absolute, and will be ours only when we
reach the consciousness of the Spirit — in the mean-
time let us be Men, and acknowledge that: '7 (m my
prestnt state) do not know/' -— —

But though we may not know the "Why," we have
the whole field of the Universe at our disposal in in-
vestigating the "How." And every detail of the work-
ing of the Universe is possible to the knowledge of
the human mind. In fact, it is already known to the
Universal Mind, and to those who are able to explore
that vast region to its limits. And every human soul
contains, Pote^My, the kn owledg e of the Universal
Mji^. In solution, in every mind, is all the knowl-
edge of the Universe, and the exploration of the
whole ocean is but the exploration of the drop. The
adept is able to ascertain every bit of "knowledge"
possessed by the Universal Mind by the exploration of
his own drop of Mind-substance. And he is able to
icome b iwntact with all "thought" vibration or waves
in the great ocean of Mind, because each drop has
relation to every other drop and with the Whole.
Knowledge does not come from without, nor is it

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manufactured by brains. It comes from within, and
is simply the ability to grasp that which already ex-
ists. All knowledge is known to the Universal Mind,
and to our drop of the same, and the "new" knowl*
edge that comes to us is S9t c^^^^lsd, but is drawn
from that which already is, the Realization coming
from our ability to sense it— our unfoldment. And
60, while even the highest developed soul must take
"on faith" certain questions regarding the Absolute,
still it may assure itself of the existence of that Abso-
lute, and acquaint itself with the "how" of the ma-
chinery of the Universe, and even may be able to
take a conscious part in the operation of things. The
Mind may be used to mould Matter by Energy, and
to do things which to tlie ordinary man might seem
miraculous, but which are quite within the r^lm of
the Universal cause and effect. And the developed
soul may, by its knowledge, raise itself to a position
where it is immune from the operation of cause and
effect on the lower planes of manifestatioti. The
Yogis do not ask their students to take everything "on
faith," as the riddles of the Universe may be solved
by the Mind, and each step verified by actual experi-
ment and exi^rience. There is a Faith that "Knows"
— and the advanced Yogi possesses it. But beware of
the teacher who claims to be able to explain by his
manifested Mind — by means of manifested thought
and expression— to your manifested Mind, the secret
and mystery of the "Why" of the Absolute, which is
beyond manifestation and knowledge by means of the

MIND AND SPIRIT. UJ

Miod. Wh«ft in sora doubt and mental distress ovsr
the qumtions that inevitably arise, from time to time,
regarding this last qusstion— this Great Mystery— >
calm tiie mind, and open it to the influenee of the
Spirit, and you will find Peace and Bli8»~-that
"Peace which passeth Understanding."

The Soul is a "Centre of Consciousness*' (for want
of a better name we call it this). It contains the
Divine Spark surrounded by confining sheaths of
Mind-substance (in several forms and degrees) ; En-
ergy, and Matter. Even when it leaves the body upon
the occasion of physical death, it does not depart from
Matter, for it lus several vehicles or bodies of Matter
of varying degrees of fineness, the several forms of
Mind-substance itself being provided with a very fine
"coat" of Matter which separates it from the Uni-
versal Mind in a measure, making it an "entity" while
yet in communication with the Universal Mind and
other individual minds. It may be called an Ego—
or a Spiritual Monad, as some have termed it— names
explaining but little. It is projected into Matter of
the grossest kind, and from thence works its way by
stages of evolution to higher and higher forms tmtil,
in the end, after passing through stages when it be-
comes as a god, it is again taken into the Absolute,
not in the form of being "thrown in a melting pot"
but in tfte sense of having a consciousness of the Ab-
solute and realizing its oneness with it. This last
fact is known from the testimony of those souls whidi
have reached the last stage preparatory to the attain-

A Coffection of SacrecC-Magick.Com *• Tfie Esoteric Library

IJ4 ADVANCED COURSE.

ment of Onenetf— Nirvana. There h a stage just
before this Snal attainment, when the soul pauses for
a moment which sometimes extends over millions of
)re|rs, and during which time the soul often tempora-
rily renounces its immediate attainment and returns
to the active Universe in order to help other souls on
their upward journey. The reason for all of this
journey on the Path, from gross Matter unto the
highest stages, is known onljir to the Absolutp, as we
have explained, but we are fully able to see the progres-
sive steps on the journey, and to feel the attraction of
the Absolute as well as the Divine urge within us,
causing us to mount step after step of the ladder of
Attainment. And we are able to deduce therefrom,
both through our Intellects and our higher mental
faculties, that that which leads the soul upward is
"Right" and "Good," and that which retards its prog-
ress, or causes it to linger at some low stage of the
journey, is "Wrong" or "Bad," and we are therefore
able to deduce rules of conduct and ethics, therefrom,
although ethics, and the idea of "right and wrong,"
"good and bad," etc, are all relative as we have ex-
plained in our lessons on Dhama. Any step in which
is recognized the Oneness of All, is always higher
than the step just below it in' which the recognition is
not so plain. Upon these conceptions depend all that
we know as Right and Wrong— "Good and Bad."

The "How" of the projection of the Spirit into
Matter— the birth of the Soul, we may call it— is said
by those advanced souls who have risen to planes

MIND AND SPIRIT. 335

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

A Coffection of SacrecC-MagicH.Com *• The Esoteric Library

336 ADVANCED COURSE.

begotten, not made; being of one substance, and chil-
dren because we are so in very deed and truth."

Like the human child that is plunged into low Ria>
terial form at the beginning, only to grow by degrees
into consciousness, self-consciousness, manhood, until
it is one with its father in power, form and intelli-
gence, so is this Divine child projected into the low-
est form of Matter (which may be called "the body
of God") and as it unfolds it rises from lower to
higher form, and theti on to still higher and higher and
higher, until the mind reels at the thought. And at
the end when maturity is reached, the soul finds itself
before the mansion of the Father, and the doors are
opened for it, and it enters and flings itself upon the
breast of the Father that is watting to receive it —
and then the doors are closed and we may not see
what follows. Safe in the bosom of its father the
Soul, now grown to maturity, is resting — ^it has come
home after many weary years of wandering — ^it has
come Home.

Another illustration, that has a meaning that will
be apparent to the more advanced of our students, is
as follows : As the Sun is reflected in the Ocean, and
in every tiny drop of the ocean if they be separated,
80 is the Absolute (God) reflected in the bosom of the
Great Universal Mind, and in each individual mani-
festation of that Mind as a "Soul." The Sun when
reflected in the Ocean of the Universal Mind is called
The Absolute ((*od)— when it is reflected in the cen-
tre of the drop icalled the "individual soul" it is called

MIND AND SPIRIT. 337

the Spirit The Reflection is not Hie Sun itself, and
yet it is not an illusion or a false thing — for the Sun
has sent forth a part of itself; its energy ; its heat; its
light; its substance; and so, both the ocean and the
drop really partake of the Self of the Absolute — ^the
Spirit of the drop is Real. And this is the miracle
and the Mystery, that while the Presence is in the
drop, still the Sun itself (as a Whole) is not there,
except in appearance. One seeing the reflection in
the drop, sees the shape and light of the Sun, and yet
the Sun is in the heavens. So that while the Sun is in
the drop it is in the heavens— and while it is in
the heavens it is in the drop. This is the Divine Para-
dox—that contains within it the explanation of th«
Many which is One, and the One which is Uany, ea<^
being real — each being apparently separated, and yet
really not separated. And the Sun may shine on mil-
lions of drops, and the drops may reflect millions of
Suns in that way. Yet while each drop contains the
Sun, still there is only One Sun, and it still remains in
the heavens. He who can grasp this parable has
grasped the secret of the relation of the Spirit to the
Absolute—of the Many to the One. This is our mes-
sage to our students as we close this series of lessons.
Hark ye to it I

May each drop understand that it has within it the
Sun of Life, and learn to grow into an actual realiaa'
tion of its Ihresoice. Peace be witfi You.

A Coffection of Sacrecf-MagicH.Com *• The Esoteric Library

RAJA YOGA

of
Mental Dev^qnoMit

By YOGI RAMACHARAKA

"Raja Yoga" is devoted to the development of the latent
powers in Man — the gaining of the control of the mental
faculties by the Will—the attainment of the mastery of the
lower self— the development of the mind to the end that the
soul may be aided in its unfoldment. Much that the West*
em World has been attracted to in late years under the
name of "Mental Science" and similar terms, really comes
under the head of "Raja Yoga." This form of Yoga recog'
nises the wonderful power of the trained mind and will, and
the marvelous results that may be gained by the training of
the same, and its application by concentration, and inteUi>
gent direction. It teaches that not only may the mind be
directed outward, influencing outside objects and things,
but that it may also be turned inward, and concentrated
upon the particular subject before us, to the end that much
hidden knowledge may be unfolded and uncovered. Many
of the great inventors are really practicing "Raja Yoga" ttn>
consciously, in this inward application of it, while many
leaders in the world of affairs are making use of its outward,
concentrated application in their management of affairs.

RAJA YOGA

Attainmait of Power

But the follower of the "Raja Yoga" path is not content
alone with the attainment of powers for either of above uses.
He seeks still greater heights, and manages by the same,
or similar processes, to turn the searchlight on concentrated
mind into his own nature, thus bringing to light many
hidden secrets of the soul. Much of the Yogi Philosophy
has really been brought to light in this way. The practice
of "Raja Yoga" is eminently practical, and is in the nature
of the study and practice of chemistry — ^it proves itself as
the student takes each step. It does not deal in vague theo*
ries, but teaches experiments and facts, from first to last.
We give to our students, in our practical work on the sub-
ject of "Raja Yoga," (a work for which there is a great need
in the Western world) full instructions "how" to do those
things which have been stated to be possible by the numer-
ous writers who had grasped the theory but had not ac-
quainted themselves with the practice accompanying the
theory.
Bound in Blue Silk Cloth, Lettered in Gold, 299 Pages.
Price $1.10 Postpaid.

A Coffection of Sacrecf-Magiclc.Com *• Tfie Esoteric Library

A SERIES OF LESSONS

IN

GNANIYOGA

(THE YOGA OF WISDOM)

By YOGI RAMACHARAKA

This course gives the highest Yogi teachings regardng the Al>-
solute and its Manifestations— the relations between the One and
the Many— the Secret of the One Life—the Mystery of the Evolation
of the Soul— the Law of Spiritual Cause and Effect—the Group-
Soul— the Birth of the Ego— the Unfoldment of the Self— the Cycles
of the Race— the Chain of Worlds— the Truth about Nirvana— the
Divine Paradox— the Problem of Consciousness— the Reality and
the Illusory— the oRices of Will and Desire— the Future of the Race
—the Past History of Man and the Races— the Adepts and Mas-
ters—the Brotherhoods— the Problems of Lite— the Riddle of Ex-
istence. These and many other subjects of equal importance are
taken up, explained and the dark corners illuminated. Some of Uie
teachings to be given are entirely new to the general Western pub-
lic, and partake of the nature of the Inner Teachings of the occul-
tists.

Bound in Blue Silk Cloth. 302 Pages.

Price $1.10 Postpaid.

E. B., North Side, Pittsburg, Pa., writes she has Just finished
reading your book "Science of Breath," and considers it priceless.

I have studied many Occult and Mental Science works, but none
of which ever developed Spiritual Illumination or produced that
traaquil state of mind that I derived by studying the Yogi Philos-
o^y<— N. R. B., New Zealand.

HATHA YOGA

THE YOGI PHILOSOPHY OF

PHYSICAL WELL-BEING

WITH NUMEROUS BXBRCISES, ffTC.

By YOGI RAMACHARAKA

Author o{ "Science of Breath," Yogi Philosophy and Orien-
tal Occultism," Etc.

A Complete Manual of the Great Oriental Yog^ Sjrstem of
Physical Well-Being— Health—Strength-and Vigor. It
Preaches a Sane, Normal, Simple Theo^ of Physical
Health, and tells how to put the theory into practice. Ik
teaches that the Body is the Teiviple of the Soul, an4
^ould be kept clean and in good order. Its keynote is
the healthy Man and Woman. Its purpose, the instruc-
tion and mankind to conform to the standard of that
healthy man or woman.

Bound in Blue Silk Cloth, Lettered in Gold, 860 Pages.
Price $1.10 Postpaid.

Some time ago I bought a copy of your Hatha Yoga and
I feel I must tell you how deeply I appreciate it, more than
words can explain. It has been of great benefit to me. It
is written so a child could understand and apply the teach-
ings. Enclosed find money order for which I wish fon
would send me five more c<^ies as I want to give tiitn
•way. M. C. P. Spring Hull, Kass.

A Coffection of Sacred-Magicli.Com ^ Tfie Esoteric Lifjranj

THE INNER TBACHINOS OP

The Phflosophies and
Religions of India

By YOGI RAMACHARAKA

A COUKSB OF TWELVE LESSONS

This is one of the most important of the several series of lessons
by Yogi Ramacharaka, and will prove a worthy Final Messago from
this Great Teacher. It is wider and broader in scope and treatmant
than any of his previous works, as it covers the entire field of Hindu
Philosophy instead of the conceptions and doctrine of but one of
the many branches of the Oriental Teachings. To take up the
many forms of the Hindu Philosophy and Religions, and to present
them to the Western student in a plain, practical style, is quite an
undertaking, but Yogi Ramacharaka pledged himself to make this
work a success, and he always accomplishes that which he under-
takes to do.

FUNDAMENTAL PRINCIPLES

Tn order thot you may understand the scope and field of these
lessons, we herewith give you a brief synopsis of the subjects to be
considered.

1. These lessons give you a plain, concise, but thorough synopsis
of the Fundamental Principles of the Hindu Philosophies, which
underlie the entire field of the Hindu thought, the understanding of
which will enable any person of average intelligence to comprehend
the various forms of the philosophical teachings of India, either in
connection with the various religious denominations of that land,
or else considered by themselves without reference to the religious
creeds or divisions. Inasmuch as the Hindu Philosophies go to the
very heart of human thought and speculation regarding the nature,
origin, destiny and life of the universe, and what lies behind the oni-
verse, it follows that the principles of such philosophy must be

tmiversaf in their application and may be used in tlie eonsfderation
and examination of the philosophical or religions conception of
any people, time, or land. A correct understanding of these prin-
ciples will give you a "Touch-Stone" whereby the various specula-
tions of the human mind, on those subjects, may be tested and
tried, and their degree of soundness discovered.

THE INNER TEACHINGS

8, In addition to the full, clear and practical explanation and
description of the various popular Philosophies and Religions of
India, these lessons ^ive a thorough consideration and description
of The Inner Teachings of these philosophies and religions — ^the
Esoteric or Hidden Side as well as the Exoteric or Outer Phase of
the teachings which are given the general public. Under the sur-
face of the Hindu Philosophies and Religions there is a great body
of Inner Teaching which is rarely ever vinritten or printed, but
which is reserved for those sufRciently advanced to be able to com-
prehend it and among whom it is transmitted from mouth to ear.
These lessons go into this hidden and secret phase of the teachings,
by the means of which much light is thrown upon many obscure
and perplexing points of the Outer Teachings.

DICTIONARY OP SANSCRIT TERMS

In the last lesson, the student is furnished with a Dictionary of
the Sanscrit terms used in the lessons, which will aid him in the
study of other works on the subject.

SPECIAL MONTHLY MESSAGE

Each lesson of this course contains a Special Message from Yogi
Ramacharaka, addressed to his students, similar to those given in
the lessons of several years ago, in the inspiring, helpful style so
familiar to his earlier students. Each monthly Message, or Heart-
to-Heart Talk, is accompanied by a Subject for Meditation and a
Mantram of Affirmation, which the members of the earlier classes
found so very helpful. This is the last course that will be probably
issued from the pen of this Teacher, and these Messages will be
in the nature of Farewell Advice and Admonition from him to his
students.

Bound in Blue Silk Cloth, Lettered in Gold, 360 Pages.
Price $1.12 Postpaid.

I received the copy Philosophies and Religions of India and I
understand that these are to be the last lessons. And indeed I feet
that they are in truth last. The iinal analysis. I also feel and
know that Yogi Ramacharaka's Eclectic System is the greatest
that ever has or ever will be giv«o to the world. The teachings
ft-om bis pen I can only sum up in these words, supremely wonder-
fai. Yours fraternally,

Dr. Herbert Hoffman, Philadelphia, Pa.

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Bound to Extra SUk Cloth, Stamped in Oold— 302 pages

Price One Dollar and Ten Cents pS

ystic Chnstiamty

OS

The limer Teachings of the Master

By vnnt p ^waciiAnAgA

lis rajtitie and eaoterie Teachings aro to be fonnd burning as a
bdi^t flaffio in flie b«wt of tba Qiristifln Religion, Many wbo have
been foand in Ha GuisOaa ebarates feel that sorelf the Trath mtut
ba feand there, rather than in so-ealted *< foreign religione," nfaile .
maay ethers have been erroaeonalf ted to bdleve that there was no |
"toith at cm to be fotmd in the Christian Teachings. For both of tiiese
classes ttis bo(& is speeially designed, although its interest wiO appeal
to 0Tei7 Btodent of pblksopby, reHsioa and oeenltism. The Tratii IS g
Ut be foand in the Christian Boli^on — all true occultists know this. ^
Vt&a the esotaiie or commonly accM>ted forms of all religions there Is |
always to be found an esoterlo or hiddea teaching— ^md c£ristiani^ is ,
BO atemtira to thia ral& This ta no new discovery— Uio carlv Fawers ^
of tta Uiriitian Church kaeiw thia full well — tho Onoatics taught Mratic |

ChriRManity— 4he Barly Church woa Mystic in its essence and inner y
eiteles. And all advanced students of Occultism, of whatever faith, ^
venerate the Founder of Christianity, and find in His teachings a source ^
of joy. delight and wisdom nnhnowo to those who merely recognise tiie j
outer forms and teadtings. This is why we feel bo earnestly impressed j
to make poblio these Mystfe Troths at this time. There is no reason
for the ChristlaB to forsake his faith and <*TOn hither and thither after
new gods"— he may find the very Tmth imbedded in his own religion.
Every true occult doctrine is contnined there— every fundamental mystic
troth may be found in Uy^c ChristianiQr if you bat possess the key.
There is but one TbUTH, and It is found in all religions, under the
surface of the material doctrines. In tho heart of the religion in which
you were bom and reared there is to ba fonnd the SACBED FLAME
bnniinff ever brightly, and subject ever to tbs Perpetual Adoration of
tho Spiritoolly Ubimined. Those among you who nave bran prono to
sneer at tiie teachings of Christianity shall soe in these Inner Teaehinga
the True light (tf the Bpirit— that thorn of yon who have come to mock
may remain to may. Tmise among you who have sought an illumination '
ontslte of tha Qufetian Traehinga shall see tho True Light burning on
tho Saared Altia, and shall more than ever recognlsa the sreatness,
grandeur and godlike attributea of Bim who has been fiaown to
the Wise of all ffinds and creeds as "Tbs Light of the World." These
things, and more, shall oome to na who follow the Light of tho Cross, oa
seem by tiuum who knew the Secret Doctrine— The Inner Wisdom—
Mystie Chr^teoU;.

TBS

BHAGAVAD GITA

The Message of The Master

Oraifiiled sad adaptftd from tttuneitnis old and new tiati^tiotu
of the Original Sanscrit Text

By YOQI RAMACHARAKA

AWlier ot Uw wmal ■• Togl Book^, «te.

THIS iaa new pesentationof "Tas GTrA*\tliat immortal
Hiadtt ct^c that has been the f ooadatlon of the Spiritual
knowledge of gttnt amis for centuries paat It contains
tin Inner Doctrine of the Wls&un SeUglon of India. The
present compilation brings the teacUng^ before the pnbUc
ia a plain, simpte. pta^ical form. It contains an interesting
esny on "The Scene; Th^ne; and Characters" of the epic,
which plao» the reader in dose tonch with the story emb^lied
la the epic.

Wdl Printed. <tood ""aiter, StfOflg Btading
SBk OMh Cover. Plain, Largo Type. 180 Pag^

mCB, SBVBNTY-PIVB CBNTS

The Yogi Publication Society

CHICAGO, ILL

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