A Series of Lessons in Gnani Yoga, William Walker Atkinson [urban books to read .txt] 📗

the Mind of God," then so long are you "remembered" by Him. And so long as you are remembered by Him, no real harm can befall you, and your Reality is second only to His own. Even though you pass out of your mortal frame—doth he remember you in His Mind, and keeping you there, he holds you safe and unharmed. The greatest satisfaction that can come to one, is to be able to fully realize that he, or she, is held firmly IN THE MIND OF THE INFINITE BEING. To such comes the knowledge that in THAT LIFE there can be NO DEATH.

Peace be with you in this Realization. May you make it your own!

THE SIXTH LESSON WITHIN THE MIND OF THE ONE.

In our last lesson we gave you the Inner Teachings of the Yogi Philosophy, relating to the real nature of the Universe, and all that is therein contained. We trust that you have pondered well and carefully the statements contained in that lesson, for in them is to be found the essence of the highest Yogi teachings. While we have endeavored to present these high truths to you in the simplest possible form, yet unless your minds have been trained to grasp the thought, you may have trouble in fully assimilating the essence of the teachings. But, be not discouraged, for your mind will gradually unfold like the flower, and the Sun of Truth will reach into its inmost recesses. Do not be troubled if your comprehension seems dull, or your progress slow, for all things will come to you in time. You cannot escape the Truth, nor can the Truth escape you. And it will not come to you one moment sooner than you are ready to receive it, nor will it be delayed one moment in its coming, when you are ready for it. Such is the Law, and none can escape it, nor alter it, nor modify it. All is Well, and All is Under the Law—nothing ever "happens."

To many, the thought that the Universe and all that is therein contained, are simply "Thought Forms" in the Infinite Mind—Mental Creations of the Absolute, may seem startling, and a sense of unreality may pervade one. This is inevitable, but the reaction will come. To some who have grasped this mighty truth there has come a feeling that "All is Nothing," which idea is embodied in their teachings and writings. But this is merely the Negative Phase of the Truth—there is a Positive Phase which comes as one advances.

The Negative Phase shows us that all that we have considered as real and permanent—the foundations of the Universe itself—is but a mental image in the mind of the Absolute, and therefore lacks the fundamental reality that we had previously associated with it. And realizing this, we are at first apt to feel that, indeed "all is nothing," and to fall into a state of apathy, and lack of desire to play our part in the world. But, then, happily the reaction sets in, sooner or later, and we begin to see the Positive Phase of the Truth. This Positive Phase shows us that while all the forms, shapes, and phenomena of the Universe are but parts of a great show-world, still the essence of all must be Reality, itself, else there would not be even the "appearance" of a Universe. Before a thing can be a Mental Image, there must be a Mind to hold that Mental Image, and a BEING to possess that Mind. And, the very essence of that BEING must pervade and be immanent in every Image in that Mind. Just as You are really in your Mental Images, as well as they in You, so must the Absolute be in Its Mental Images, or Creations, or Thought Forms, as truly as they are in the Mind of the Absolute. Do you see this plainly? Think well over it—ponder it well—for in it lies the Truth.

And so, this Positive Phase of the Truth, is far from depressing—it is the most stimulating conception one can hold, if he but grasps it in its entirety and fulness. Even if it be true that all these shapes, and forms, and appearances, and phenomena, and personalities, be but illusion as compared to the inner Reality—what of it? Are you not then assured that the Spirit within Yourself is the Spirit of the Absolute—that the Reality within You is the Reality of the Absolute—that you ARE, because the Absolute IS, and cannot be otherwise? Does not the Peace, and Calm, and Security, and Bliss that comes to you with this Realization, far more than counterbalance the petty nothings that you have discarded? We think that there can be but one answer to this, when you have fully Realized the Truth.

What gives you the greatest Satisfaction and Content in Life? Let us see. Well, there is the Satisfaction of Immortality. The human mind instinctively craves this. Well, what that even the highest finite conceptions of Future Life have given you, can compare with the assurance of Actual Being, in and of the Absolute? What are your petty conceptions of "heavens," "paradises," "happy-hunting-grounds," "divine regions of the blessed," and the other ideas of the various religious sects, when compared with the conceptions of your Infinite and Eternal Existence in Spirit—your relation with The One—that conception of Infinite Wisdom, Being, and Bliss? When you grasp this truth, you will see that you are "in Eternity right Now," and are Immortal even this moment, as you have always been.

Now, what we have said above is not intended to deny the "heaven-worlds," or planes. On the contrary, you will find much in the teachings regarding these, which the Yogis enter into with much detail. But, we mean that back of all the "heavens" and "celestial planes," there is a still higher state of being being—the "Absolute Being." Even the "heavens," and "heaven-worlds," and regions of the Devas, or Archangels, are but relative states—there is a state higher than even these exalted relative states, and that is the State of the Conscious Unity and Identity with the One. When one enters into that State, he becomes more than Man—more than gods—he is then "in the bosom of the Father."

And now, before proceeding to a consideration of the phenomenal manifestation of the Absolute—the evolving of the Universe in the Infinite Mind—we will again call your attention to the fact that underlies all the Universe of forms, shapes and appearances, and that is, as we stated in our last lesson:

All Manifestations and Emanations of the Absolute are Mental Creations of the Absolute—Thought-Forms held in the Infinite Mind—the Infinite Spirit in them—and they in the Infinite Spirit. And, the only Real Thing about Man is the Spirit involved in the Thought-Form—the rest is mere Personality, which changes and ceases to be. The Spirit in the Soul of Man, is the Soul of the Soul, which is never born; never changeth; never dieth—this is The Real Self of Man, in which, indeed, he is "One with the Father."

And, now let us consider the Yogi Teachings regarding the creation of the Universe, and the evolution of the living forms thereon. We shall endeavor to give you the story as plainly as may be, holding fast to the main thought, and avoiding the side-paths of details, etc., so far as is possible.

In the first place, we must imagine ourselves back to the beginning of a "Day of Brahm,"—the first dawn of that Day, which is breaking from the darkness of a "Night of Brahm." Before we proceed further, we must tell you something about these "Days and Nights of Brahm," of which you have seen much mention in the Oriental writings.

The Yogi Teachings contain much regarding the "Days and Nights of Brahm;" the "In-breathing and Out-breathing of the Creative Principle;" the periods of "Manvantara," and the periods of "Pralaya." This thought runs through all the Oriental thought, although in different forms, and with various interpretations. The thought refers to the occult truth that there is in Cosmic Nature alternate periods of Activity and Inactivity—Days and Nights—In-breathings and Out-breathings—Wakefulness and Sleep. This fundamental law manifests in all Nature, from Universes to Atoms. Let us see it now in its application to Universes.

At this point we would call the attention of the student that in many of the presentations of the Hindu Teachings the writers speak as if the Absolute, Itself, were subject to this law of Rhythm, and had Its Periods of Rest and Work, like Its manifestations. This is incorrect. The highest teachings do not so hold, although at first glance it would so appear. The teaching really is that while the Creative Principle manifests this rhythm, still even this principle, great though it be, is a manifestation of the Absolute, and not the Absolute itself. The highest Hindu teachings are firm and unmistakable about this point.

And, another point, in which there is much mistaken teaching. In the periods of Creative Inactivity in a Universe it must not be supposed that there is no Activity anywhere. On the contrary, there is never a cessation of Activity on the part of the Absolute. While it is Creative Night in one Universe, or System of Universes, there is intense activity of Mid-Day in others. When we say "The Universe" we mean the Universe of Solar Systems—millions of such systems—that compose the particular universe of which we have any knowledge. The highest teachings tell us that this Universe is but one of a System of Universes, millions in number—and that this System is but one, in a higher System, and so on and on, to infinity. As one Hindu Sage hath said: "Well do we know that the Absolute is constantly creating Universes in Its Infinite Mind—and constantly destroying them—and, though millions upon millions of aeons intervene between creation and destruction, yet doth it seem less than the twinkle of an eye to The Absolute One."

And so the "Day and Night of Brahm" means only the statement of the alternating periods of Activity and Inactivity in some one particular Universe, amidst the Infinite Universality. You will find a mention of these periods of Activity and Inactivity in the "Bhagavad Gita," the great Hindu epic. The following quotations, and page references, relate to the edition published by the Yogi Publication Society, which was compiled and adapted by the writer of these lessons. In that edition of the "Bhagavad Gita," on page 77, you will find these words attributed to Krishna, the Absolute One in human incarnation:

"The worlds and universes—yea, even the world of Brahm, a single day of which is like unto a thousand Yugas (four billion years of the earth), and his night as much—these worlds must come and go… The Days of Brahm are succeeded by the Nights of Brahm. In these Brahmic Days all things emerge from invisibility, and become visible. And, on the coming of the Brahmic Night, all visible things again melt into invisibility. The Universe having once existed, melteth away; and lo! is again re-created."

And, in the same edition, on page 80, we find these words, attributed to the same speaker:

"At the end of a Kalpa—a Day of Brahm—a period of Creative Activity—I withdraw into my nature, all things and beings. And, at the beginning of another Kalpa, I emanate all things and beings, and re-perform my creative act."

We may say here, in passing, that Modern Science now holds to the theory of periods of Rhythmic Change; of Rise and Fall; of Evolution and Dissolution.

It holds that, beginning at some time in the past aeons of time, there was the beginning of an upward or evolutionary movement, which is now under way; and that, according to the law of Nature, there must come a time when the highest point will be reached, and then will come the beginning of the downward path, which in time must come to an end, being succeeded by a long period of inactivity, which will then be followed by the beginning of a new period of Creative Activity and Evolution—"a Day of Brahm."

This thought of this law of Rhythm, in its Universal form, has been entertained by the thinkers of all times and races. Herbert Spencer expressly held to it in his "First Principles," expressing it in many ways akin to this: "Evolution must come to a close in complete equilibrium or rest;" and again, "It is not inferable from the general progress towards equilibrium, that a state of universal quiescence or death will be reached; but that if a process of reasoning ends in that conclusion, a further process of reasoning points to renewals of activity and life;" and again, "Rhythm in the totality of changes—alternate eras of evolution and dissolution." The Ancient Western Philosophers also indulged in this idea. Heraclitus taught that the universe manifested itself