Showing posts with label Yoga Philosophy. Show all posts
Showing posts with label Yoga Philosophy. Show all posts

Yogic Philosophy - The Eternal Life Of The Universe

 



We introduced the notion that the human mind was forced to report the fact that it could not conceive of The Absolute without thinking of it as having the characteristic of Omnipresence—Present Everywhere in the first lesson of this series. 

Similarly, the human mind is forced to believe that everything that exists must be The Absolute or of the Absolute. 

And if anything is of the Absolute, it must contain the Absolute in some way—it must be the core of it. 

If we accept this, we must conclude that everything must be imbued with the essence of Life, since Life must be one of the Absolute's characteristics, or rather, what we name Life must be the outward manifestation of the Absolute's fundamental Being. 

And if that's the case, then everything in the Universe must be alive. 

This is a conclusion that the intellect cannot avoid. 

If the evidence do not support this conclusion, we must acknowledge that the whole fundamental idea of the Absolute and its emanations must collapse and be seen as a mistake. 

No chain is stronger than its weakest link, and if this link is too weak to carry the weight of the universe's truths, the chain must be abandoned as flawed and worthless, and another chain must be replaced. 

This reality is seldom addressed by people who talk and write about All Being One or an emanation of the One, but it must be taken into account and met. 

The hypothesis must collapse if there is a single object in the Universe that is “dead”—nonliving—lifeless. 

If something isn't alive, it can't contain the Absolute's essence—it must be alien and foreign to the Absolute, and the Absolute can't be Absolute in that case since there's something outside of itself. 

As a result, it becomes critical to look into the evidences of the existence of Life in all things, organic and inorganic. 

Let us analyze the evidence that has been presented to us. 

All ancient occultists taught that the universe was alive, that there was life in everything, that there was nothing dead in nature, and that death was just a change in the substance of the dead bodies. 

They taught that Life could be found in everything and everything, even the hardest mineral form and the atoms that made it up, in various degrees of manifestation and expression. 

Modern science is quickly approaching the same point, and each month's discoveries and studies serve merely to reinforce the lessons. 

“All my studies have led me away from the concept of a lifeless material world thrown about by different forces, to that of a universe which is completely all force, life, soul, thinking, or whatever term we may want to call it,” says Burbank, that great moulder of plant life. 

Every atom, molecule, plant, animal, or planet is nothing more than a collection of structured unit forces kept in place by larger forces, keeping them dormant for a while despite their immense strength. 

All life on our planet exists on the outskirts of this limitless ocean of power, in a sense. 

The cosmos is fully living, not half-dead.” Today's science is looking at a living cosmos. 

Her hands are lifted as though to shield her eyes from the unaccustomed brightness that is bursting upon her. 

She has not yet grasped the full importance of what she has found. 

She has walked out into the brightness of the noonday light of a Universe AllAlive, even to its tiniest and seemingly most inactive atom, from the dark dungeon of universal lifeless matter. 

We may quickly descend the scale of animal life, witnessing life in full action at each decreasing level, starting with Man, the greatest form of life known to us. 

As we go from the animal to the vegetable kingdoms, we can still observe Life at work, although in varying degrees of expression. 

We will not review the many manifestations of Life among the forms of plantlife because we will have an opportunity to do so in our next lesson, but it must be obvious to all that Life is constantly manifesting in the sprouting of seeds; the putting forth of stalks, leaves, blossoms, fruit, and other forms of plantlife; and in the enormous manifestation of force and energy in such growth and development. 

From the initial sprouting of the seed to the final vital activity on the part of the mature plant or tree, the life force in the plant may be seen pushing forward for expression and manifestation. 

Aside from the essential activity seen in plant growth and development, we also know that plants become ill, die, and exhibit all of the other characteristics associated with living things. 

There is no debate regarding the existence of life in the plant world. 

Other kinds of life, however, exist on a far smaller scale than plants. 

There's the world of bacteria, germs, and infusoria—collections of cells with a common life—single-cell organisms, and then there's the Monera, creatures smaller than single cells—things from the ocean floor slime. 

These little Things—living Things—appear to be nothing more than a particle of goo, devoid of any organs. 

Despite this, they carry out all of life's functions: movement, nourishment, reproduction, sensation, and disintegration. 

Some of these basic forms are all stomachs, which means they are all one organ capable of fulfilling all of the tasks required for an animal's survival. 

The monster has no mouth, so when it wants to consume anything, it just wraps itself around it—wraps itself around it like a gnat—and absorbs the essence of its food via its whole body. 

Scientists have flipped some of these little organisms inside out, yet they have continued to go on with their lives unaffected. 

They dismantled them into even smaller pieces, yet each one continued to exist as a distinct animal, carrying out all of its duties unaffected. 

They're all the same everywhere and all the time. 

They reproduce by first growing to a particular size, then dividing into two, and so on. 

The speed with which the growth has occurred is astounding. 

“The Monera are the simplest permanent cytods,” Haekel says about the Monera. 

Their whole body is made out of soft, unstructured plasm. 

We discover that no matter how carefully we analyze them with the most delicate reagents and the most powerful optical equipment, all of the components are perfectly homogenous. 

These Monera are therefore "organisms without organs" in the strictest meaning of the term, or even "organisms without organs" in a pure philosophical sense, since they lack organs and are not made up of different components. 

They can only be termed creatures if they can engage in the biological processes of life, nourishment, reproduction, sensation, and movement.” Verworn captures an intriguing example of life and consciousness among the Rhizopods, a very primitive form of life. 

He claims that the Difflugia ampula, a creature that lives in a tiny shell made up of minute sand particles, has a long projection of its substance, similar to a feeler or tendril, that it uses to search the seafloor for sandy material to build the shell or outer covering for its offspring, which are born by division from the parent body. 

It takes the sand particle in its feeler and encloses it, passing it into its body. 

Verworn scraped the sand from the tank's bottom and replaced it with tiny pieces of brightly colored glass. 

He observed a collection of these glass particles in the creature's body shortly after, and a small speck of protoplasm released from the parent via separation a short time afterwards. 

At the same time, he observed that the glass pieces gathered by the mother organism were transferred out and wrapped around the new creature's body, glued together by a material produced by the parent's body, creating a shell and covering for the child. 

This demonstrated the existence of a mental something powerful enough to drive the creature to create a shell for the child before to its birth—or rather, to collect the material for such a shell, which would later be utilized; to identify the appropriate material; to mold it into form, and cement it. 

A creature, according to the scientist, always collected precisely the right amount of sand for its purpose—never too little, and never too much. 

And this in a creature that isn't much bigger than a speck of glue! We may take a closer look at the Moneron's life activities since it is the lowest kind of so-called "living matter"—the point at which living forms devolve into nonliving forms (so termed). 

Sensation is a capacity that this little speck of glue—an creature without organs—possesses. 

All in reaction to a basic feeling, it pulls away from that which is likely to harm it and toward that which it wants. 

It possesses a self-preservation and self-protection instinct. 

It hunts for and captures its victim, which it then consumes, digests, and assimilates. 

It can walk about using "falsefeet," or pieces of its body that it can push out of any area of its material at whim. 

It reproduces itself via separation and self-division, as we've seen. 

Many of us are acquainted with the existence of bacteria and germs—the yeasty forms of life. 

However, there are still kinds of life below them. 

The distinction between living and nonliving entities is becoming more blurred as science advances. 

Living animals have now been discovered that are so similar to nonliving organisms that a clear distinction cannot be established. 

Living animals have been reported to be capable of being dried and stored for many years before being resurrected with the introduction of moisture. 

They have the appearance of dust, yet they are alive and well. 

Science has identified some types of bacilli that have been exposed to extremes of heat and cold that are unfathomable to anybody except the scientific mind.

Diatoms, often known as "living crystals," are low-level forms of life. 

They're little geometrical shapes. 

They are made up of a small drop of glue-like plasm that is encased in a thin shell of siliceous or sandy substance. 

They're only visible under a microscope, and they're so tiny that thousands of them might fit on the tip of a pin. 

They are so similar to chemical crystals that it takes a keen and attentive observer to tell them apart. 

Despite this, they are alive and execute all of life's tasks. 

In our quest for life, we leave these animals and explore the realm of crystals. 

Yes, as odd as this remark may seem to those who have not followed the march of Science, crystals manifest life. 

Chemicals or electricity may destroy crystals as they are born, develop, and live. 

The study of crystal life has been given its own department in Science, dubbed "Plasmology." Some researchers have gone so far as to suggest that they've found evidence of basic sex functioning in crystals. 

In any case, crystals are born and develop in the same way as living things do. 

“Crystallization, as we are about to discover, is not just a mechanical gathering of lifeless atoms,” as a contemporary scientific writer put it. 

It's a new life.” The crystal develops from the mother liquor, and its body is constructed methodically, regularly, and according to a well-defined design or pattern, much like the animal form's body and bones, and the tree's wood and bark. 

In the development of the crystal, there is life at work. 

Not only does the crystal develop, but it also reproduces itself by breaking off or splitting off, much like the lesser forms of life described before. 

The main distinction between crystal growth and development and that of the lesser forms of life mentioned is that the crystal gets its nutrition from the outside and develops up from its outer surface, while the Monera gets its nourishment from inside and grows outwards. 

If the crystal had a soft core and drank from it, it would be almost similar to the Diatom; if the Diatom developed from the outside, it would be little more than a crystal. 

It's a razor-thin dividing line. 

Crystals, like biological organisms, may be sterilized and made sterile via chemical or electrical processes. 

They may also be "killed" in this way, preventing further development. 

Doesn't this seem like "Life" to you? To appreciate the significance of this concept of life among the crystals, consider that our toughest rocks and metals are made up of crystals, and that the soil and earth we grow and live on are nothing more than crumbled rock and tiny crystals. 

As a result, the dust under our feet is alive. 

Nothing is in a state of death. 

There is no conversion of "dead stuff" into living plant matter, which is subsequently transformed into live animal matter. 

Chemicals are alive, and there is just a continual change of shape and form of living stuff from chemical to man's body. 

Any man's body, as it decomposes, gets broken down into chemicals anew, and the cycle starts all over again. 

In terms of the bodies, all that exists are modifications in living forms. 

Many instances of life's existence in the inorganic environment may be found in nature. 

All we have to do is glance around to realize that the phrase "All is Alive" is true. 

In metals, there is a phenomenon known as "elasticity fatigue." Razors grow weary and need to take a break. 

Tuning forks lose their vibrational strength to some extent and must be given a break. 

‘ Mills and factories need to take a day off now and again. 

Metals have been poisoned and recovered by antidotes, and they are susceptible to illness and infection. 

Stained glass, in particular, is susceptible to a disease that spreads from pane to pane. 

Men who are used to handling and operating equipment and machinery have the tendency of talking about them as if they were alive. 

They seem to detect the existence of "feeling" in tools and machines, and to view each as having its own "character" or personality, which must be respected, humored, or coaxed in order to get the greatest outcomes. 

Prof. J. Chunder Bose of Calcutta University, a Hindu educated in English universities under the best teachers, and who is now a leading scientific authority in the western world, has given the world some very valuable testimony along these lines, and which goes very far toward proving the centuries' sold theories of the Yogis regarding Omnipresent Life. 

His studies on the collection of evidence of life in inorganic forms changed current scientific ideas and contributed significantly to the notion that life exists everywhere and that there is no such thing as dead matter. 

He based his research on the idea that the best and only genuine test for the existence of life in matter is the material's reaction to external stimuli. 

He has shown via many tests that so-called inorganic matter, minerals, metals, and other materials have a reaction to such stimuli that is comparable, if not identical, to the response of the matter that makes up the bodies of plants, animals, and mankind. 

He developed a delicate device for measuring the degree of reaction to an external stimulus, as well as other data, which was recorded in traces on a rotating cylinder. 

The tracings or curves produced from tin and other metals were discovered to be similar to those obtained from live muscle. 

In his tests, he utilized a galvanometer, a sensitive and precise scientific tool. 

The registering needle, which is gently swung on a small pivot, is deflected by even the tiniest current since the instrument is so perfectly calibrated. 

The needle will register if the galvanometer is connected to a human nerve and the nerve's end is inflamed. 

Prof. Bose discovered that when he hit or twisted different metal bars with the galvanometer, they all produced the same reaction. 

The instrument's reaction is proportional to the amount of irritation given to the metal. 

The similarity between the metal's reaction and that of live muscle was striking. 

For example, much as the reaction of live animal muscle or nerve matter gets tired, the curve recorded by the needle in the metal grew fainter and fainter as the bar became more and more fatigued by the continuous stimulation. 

And, just as the muscle would become rested and react actively after such exhaustion, so would the metal when given a time to recover. 

Tetanus was produced and healed as a result of repeated shocks. 

Metals showed signs of wear and tear. 

Drugs had the same effects on metals and animals: some were stimulating, others were sad, and some were fatal. 

Poisonous chemicals destroyed metal parts, making them immobile and preventing them from recording data on the machine. 

Antidotes were given quickly in some instances, saving the metal's life. 

In the same manner, Prof. Bose performed tests on plants. 

The ability to stimulate, weariness, excitement, sadness, and poison was discovered in pieces of vegetative matter. 

“There is something rather pathetic in seeing the way in which the tiny spot of light which records the pulses in the plant, travels in ever weaker and weaker curves, when the plant is under the influence of poison, then falls into a final despairing straight line,” wrote Mrs. 

Annie Besant, who witnessed some of these experiments in Calcutta. 

It seems as though a murder has been committed, which it has.” Prof. Bose showed in one of his public tests that a bar of iron was completely as sensitive as the human body, that it could be irritated and stimulated in the same manner, and that it could be poisoned and died in the same way. 

“How can we draw the line of demarcation and say, ‘Here the physical stops, and there the physiological starts' among such phenomena?” he wonders. 

There is no such barrier.” Life is present in every item and form of Nature, according to his theory, which, by the way, accords with the earliest occult ideas, and all forms react to external stimuli, which response is evidence of the existence of life in the form. 

Prof. Bose's excellent work is chock-full of surprising experiment findings. 

He proves that metals sleep, can be killed, exhibit torpor and sluggishness, get tired or lazy, wake up, can be stimulated, strengthened, weakened, suffer from extreme cold and heat, and can be drugged or intoxicated, with different metals responding differently to different drugs, just as different men and animals respond differently to different drugs. 

A piece of steel exposed to a chemical poison responds by fluttering and weakening until it eventually fades away, much as animal matter does when poisoned in the same manner. 

The recovery was equally slow in both metal and muscle when awakened in time by an antidote. 

The scientist points out a remarkable fact when he says that the poisons that kill metals are themselves alive and can be killed, drugged, stimulated, and so on, eliciting the same response as the metals, demonstrating the existence of the same life in them as in the metals and animal matter that they influence.

Of course, when these metals are “killed,” the atoms and principles from which they are made remain fully alive and active, just as the atoms in the human body remain fully alive and active after the soul has passed away—the body is as much alive after death as it was during the person's life, with the activity of the parts being along the lines of dissolution instead. 

We hear a lot about scientists claiming that they are on the verge of "making life" out of nonliving materials. 

All of this is foolishness; life can only come from life. 

It's an absurdity to create life from nonlife. 

And the One Life that underpins everything is the source of all life. 

But it is true that Science has done, is doing, and will do something like to "creating life," but this is simply transforming the form of Life into other forms—the lower form into the higher—much as a plant creates a fruit from a seed. 

Life is constantly present and reacts to the right stimuli and circumstances. 

A lot of scientists are attempting to create life organisms from inorganic materials. 

The ancient concept of "spontaneous generation," which had been consigned to Science's scrapheap for many years, is making a comeback. 

Although the theory of evolution force its followers to accept the notion that live forms sprang from nonliving (so called) forms at some point in the past, it has long been assumed that the circumstances that led to this stage of development have gone forever. 

However, all evidence today points to the opposite conclusion: that this stage of evolution is, and has always been, in progress, and that new forms of life are continuously developing from inorganic origins. 

The act of "creation," as the term is known (although it is an absurdity in the Yogi's eyes), is ongoing. 

Dr. Charlton Bastian of London, England, has long been a vocal proponent of the continuous spontaneous generation hypothesis. 

He was mocked and dismissed by the world's top scientists a generation ago, but he persevered, and his latest works were like bombshells in the traditional scientific camp. 

He has shot over 5,000 photomicrographs, all of which reveal surprising truths about the genesis of life organisms from inorganic matter. 

He says that the microscope shows the growth of extremely little black specks in a previously transparent liquid, which eventually expand and change into bacteria—living organisms of the lowest order. 

Prof. Burke of Cambridge, England, has shown that he can create minute live organisms in sterilized boullion that show growth and subdivision when exposed to sterilized radium chloride. 

Science is progressively coming to the opinion that life creatures continue to emerge in the world via natural processes, which is not surprising given that natural law is consistent and continuous. 

These new findings add to an already long list of contemporary scientific concepts that correlate to Yogi teachings that date back millennia. 

When we hear the Occult explanation that there is Living in everything, both organic and inorganic, and that evolution is continuous, we can understand that these tests merely demonstrate that life forms may be altered and evolved, not that life can be “created.” Many examples of the growth and development of forms substantially approaching those seen in the vegetative world may be found in the chemical and mineral worlds. 

The "lead tree," which is known as "metallic vegetation," is an intriguing example of this phenomena. 

The experiment is carried out by putting a clear acidulated solution of lead acetate in a widenecked container. 

The bottle is corked, and a length of copper wire is attached to the cork, from which wire a piece of zinc is hung, the latter hanging as close to the center of the lead solution as feasible. 

When the bottle is corked, the copper wire is instantly surrounded by a thin moss-like growth of metallic lead. 

This moss sprouts branches and limbs, which develop into foliage-like growth, eventually forming a small shrub or tree. 

Other metallic solutions may create similar "metallic vegetation." You've probably seen how frost crystals develop in the forms of leaves, branches, foliage, flowers, blooms, and other objects on window glass. 

When saltpeter is exposed to polarized light, it takes on shapes that are quite similar to those of orchids. 

These parallels abound throughout nature. 

A fascinating experiment with specific metallic salts was just carried out by a German expert. 

He exposed the salts to a galvanic current, and to his astonishment, the salt particles clumped together around the battery's negative pole, then developed into the shape of a small mushroom, complete with tiny stem and umbrella top. 

The top of the umbrella was a brilliant red, with a faint rose shade on the underneath. 

These metallic mushrooms had a translucent look at first, but gradually acquired color, with the top of the umbrella being a bright red, with a faint rose shade on the underside. 

The stems had a light straw tint to them. 

This was fascinating, but the most significant finding of the experiment was the revelation that these mushrooms had tiny veins or tubes running down their stems, via which nutrition or extra material for development is delivered, allowing them to grow from the inside out, as fungi do. 

These artificial metallic growths were, for all intents and purposes, low kinds of vegetal his. 

The quest for Life, however, does not stop with the known forms of the material world. 

Science has broken down material forms into smaller forms, which have been broken down even more. 

And if Life exists in the form of innumerable particles, then Life must exist in the particles themselves. 

Because Life cannot arise from nonlife, and if Life does not exist in the particles, the idea of Omnipresent Life must falter. 

As a result, we must go beyond the mineral's structure and shape, separating it into its component elements and then examining the pieces for signs of life. 

All kinds of matter, according to science, are made up of tiny particles known as molecules. 

Unless the chemical atoms comprising the matter fly apart and the substance is resolved into its basic components, a molecule is the smallest piece of matter that is conceivable. 

Take, for example, the well-known example of a drop of water. 

Let us split and subdivide the drop till we reach the tiniest conceivable water particle. 

A "molecule" of water would be the tiniest conceivable particle. 

We can't split this molecule without forcing the hydrogen and oxygen atoms to fly apart, which would result in no water at all. 

These molecules, on the other hand, exhibit something called Attraction towards one other. 

They attract and are attracted to other molecules of the same kind. 

This law of attraction causes masses of matter to form, whether they be mountains of solid rock, a drop of water, or a volume of gas. 

All masses of matter are made up of molecular aggregations bound together by the law of attraction. 

Cohesion is the name for this rule of attraction. 

This Cohesive Attraction is an exhibition of Life activity, appearing in the presence of the molecule of a "like" or "love" for the comparable molecule, as many people believe. 

And when the Life energies materialize on a particular level and begin to shape the molecules into crystals, allowing us to witness the actual process in action, we understand that there is "something at work" in this building up. 

To people who are unfamiliar with the concept, however, the manifestation of Life amid the atoms is even more amazing. 

You'll recall that the atom is the chemical unit that, when combined with other atoms, forms the molecule. 

For example, if two atoms of the gas hydrogen and one atom of the gas oxygen are placed close together, they will immediately race toward one other and form a partnership known as a molecule of water. 

As it is with all atoms, they are constantly establishing and breaking relationships. 

Marriage and divorce are a natural part of atoms' lives. 

These evidences of atom-to-atom attraction and repulsion are attracting a lot of attention from discerning thinkers, and some of the most sophisticated minds of our day regard this phenomenon as confirmation of the ancient Yogi concept that there is Life and active activity in the tiniest particles of matter. 

Attractions and repulsions are important properties of atoms. 

They create marriages along the lines of their attraction, and by merging, they produce the substances we are acquainted with. 

Remember that when they join, they do not lose their identity and melt into a permanent substance; instead, they just unite while remaining different. 

If the atoms in a combination are destroyed by chemical action, electrical discharge, or other means, they fly apart and resume their individual lives until they come into touch with other atoms with whom they have affinities, at which point they establish a new union or partnership. 

In many chemical reactions, atoms separate from one another, each abandoning its mate or mates in search of a fresh affinity in the form of a more agreeable atom. 

Atoms are fickle, and they will always abandon a smaller attraction in favor of a larger one. 

This isn't just a metaphor or a piece of scientific poetry. 

It's a scientific description of atoms' actions in terms of vital manifestation. 

“I cannot comprehend the simplest chemical and physical processes without attributing the movement of the material particles to unconscious sensation,” remarked Haekel, a renowned German physicist.

Chemical Affinity is defined as “the ability of different chemical elements to detect differences in the characteristics of other elements, to feel pleasure or repulsion when they come into touch with them, and to carry out their respective motions on this ground.” “We may attribute the sensations of pleasure and pain (satisfaction and unhappiness) to all atoms, and so ascribe the elective affinities of chemistry to the attraction between living atoms and the repulsion between hating atoms,” he adds. 

“The feelings in animal and plant life are linked by a lengthy sequence of evolutionary steps with the lower kinds of experience that we find in inorganic materials, and that show themselves in chemical affinity,” he adds. 

“If the molecules contain anything akin to feeling, however distantly, it must be pleasant for them to be able to follow their attractions and repulsions, and painful for them to be compelled to do otherwise,” Naegli adds. 

Page after page of quotes from renowned thinkers might be used to demonstrate the validity of the ancient Yogi teachings that Life is Omnipresent. 

Modern science is fast approaching this point, leaving behind the ancient concept of "dead matter." Even recent ideas of the electron—tiny electrical energy particles currently thought to make up the atom's foundation—doesn't alter this notion, since electrons exhibit attraction and reaction to one other, forming groups that make up the atom. 

Even if we go beyond matter into the mystical Ether that Science assumes to be the material foundation of all things, we must believe that there is life there as well, and that, as Prof. 

Dolbear points out, “the Ether has other inherent properties, out of which could emerge, under proper circumstances, other phenomena, such as life, mind, or whatever may be in the subsoil.” Some scientists even go so far as to claim that not only is Life present in everything, but that Mind is present where Life is as well. 

Indeed, the Yogi fathers' aspirations are coming true, and tangible evidence of spiritual teachings are emerging from the ranks of materialists. 

Listen to what Dr. Saleeby has to say in his latest scientific study, "Evolution, the Master Key." “Life is potential in matter; life energy is not a thing produced at a certain moment in the past,” he adds. 

If evolution is correct, life stuff has developed from seemingly non-living materials via natural processes. 

But, if life is potential in matter, Mind is potential in Life a thousand times more so. 

The evolutionist is compelled to think that Mind exists in matter as a potential. 

(I'll use that form of words for the time being, but expect future criticism.) The promise and seed of consciousness may be found in the minuscule cell, a little speck of substance that will one day become man. 

Isn't it reasonable to conclude that the components of consciousness are contained in the chemical elements found in the cell—carbon, oxygen, hydrogen, nitrogen, sulphur, phosphorus, sodium, potassium, and chlorine? We must not only do so, but we must go even farther, since we know that each of these components, and every other, is made up of one invariable unit, the electron, and we must therefore claim that Mind is potential in the unit of Matter itself... 

It is to proclaim Spinoza's magnificent reality that Mind and Matter are the weave and woof of what Goethe referred to as "God's living garment." Both are manifestations of the Unknowable Reality that lurks underneath them. 

” There is no such thing as an attraction or repulsion that is not essential. 

Life is shown by all tendencies for or against another item or thing. 

Each item has enough life energy to continue doing its job. 

And when each form evolves into a higher form, it is able to express more of the Life force. 

Its material mechanism improves, allowing it to express a larger and greater degree of Life. 

It's not that one item has a bad life and another has a good life—this is impossible since there is only One Life. 

It's similar to the electrical current that can power the most sensitive equipment or produce light in an incandescent bulb. 

Give it the organ or machinery of manifestation, and it manifests; give it a low form, and it manifests to a low degree; give it a high form, and it manifests to a high degree. 

The clunky engine or the flawless equipment that powers the most delicate device are both powered by steam. 

As with the One Life, its manifestations may seem low and clunky, or lofty and perfect, depending on the material or mental machinery through which it operates. 

There is only one life, appearing in a myriad of shapes, sizes, and degrees. 

All—in All—is based on One Life. 

We witness Life everywhere present, from the greatest levels of Life down to the animal, vegetable, and mineral kingdoms—death is an illusion. 

There are still the beginnings of manifested life pushing ahead for expression and manifestation behind all apparent forms of material existence. 

And underneath it all lies the Spirit of Life—desire, effort, emotion, and action. 

All is Life— expressions of the One Life—in the mountain and the ocean—in the flower and the tree—in the sunset, the dawn, the suns, and the stars. 

Everything is alive, pulsing with energy, power, and movement; exciting with vitality; pulsating with emotion; bursting with activity. 

Everything comes from the One Life, and everything that comes from the One Life is alive. 

There can't be any dead matter in the Universe since Life cannot die. 

Everything is still alive. 

And everything is alive. 

Keep this lesson's central idea in mind: CENTRAL CONCEPT: There is only One Life, and all the forms and shapes of the Universe are expressions of it. 

Only Life can come from Life, and only Life can come from Life. 

As a result, we have the right to anticipate Aliveness from all expressions of the One Life. 

And we are not ridiculed for our convictions. 

Not only do the greatest Occult Teachings tell us that everything is alive, but modern science has also proved that life exists everywhere—even in what was previously thought to be dead matter. 

It now recognizes that the atom, as well as what lies beyond it, is charged with Life Energy and Action. 

Life is everlasting and limitless, despite the fact that its forms and shapes vary. 

It can't die because it's LIFE. 

May you be at peace.



You may also want to read more about Gnani Yoga here.

You may also want to read more about Kundalini Yoga here.

You may also want to read more about Yoga here.


You may also want to read more about Yoga Asanas and Exercises here.


You may also want to read more about Hinduism here.

Be sure to check out my writings on religion here.







What Is Gnani Yoga, The Yoga Of Wisdom?




There are many major areas, or disciplines, of Yogi Philosophy. 

The physical body and its control, as well as its welfare, health, preservation, and laws, are all addressed in what is known as "Hatha Yoga." What is known as "Raja Yoga" is concerned with the Mind, its control, growth, and unfoldment, among other things. 

The practice of "Bhakti Yoga" is concerned with the Absolute—Love. 




God's Gnani Yoga is concerned with the scientific and intellectual understanding of the big issues about life and what lies behind it—the Riddle of the Universe. 



Each branch of Yoga is just a route that leads to the same goal: unfoldment, development, and progress. 

Follow the path of "Hatha Yoga" if you want to first develop, control, and strengthen your physical body so that you may become a fit instrument of the Higher Self. 

The path of "Raja Yoga" is followed by those who want to improve their willpower and mental abilities, as well as their inner senses and dormant powers. 

The path of "Gnani Yoga" is for those who want to grow by "knowing"—by understanding the basic principles and beautiful truths that underpin Life. 

And he who seeks to unite with the One Life under the power of Love takes the road of "Bhakti Yoga." it However, it should not be assumed that the learner must choose just one of these routes to power. 

In reality, just a small percentage of people do. 

The majority like to acquire a broad understanding of the principles of several branches by learning something from each, with a preference for those branches that appeal to them more strongly, this attraction being a sign of need or need, and thus the hand pointing out the way. 


It is beneficial for everyone to have a basic understanding of "Hatha Yoga" in order to purify, strengthen, and maintain one's health in order to become a more suitable instrument of the Higher Self. 

It is beneficial for everyone to have a basic understanding of "Raja Yoga," so that they may comprehend the mind's training and control, as well as the application of the Will. 



Every person should acquire the knowledge of "Gnani Yoga" in order to understand the magnificent truths that lie underneath life—the science of Being. 



And, without a doubt, everyone should know something about Bhakti Yogi in order to comprehend the profound lessons about the Love that underpins all existence. 


We can't see how anybody could teach or study any discipline of Yoga without feeling a sense of Love and Union with the Source of all Life. 

Knowing the Giver of Life is loving him, and the more we learn about him, the more love we will show. 

Here, we'll look at the topic of "Gnani Yoga," or Wisdom Yoga, and try to explain some of its most significant and greatest principles. 

And we hope that by doing so, we will be able to awaken in you a deeper understanding of your connection with the One, as well as a commensurate Love for the world in which you live, move, and exist. 

Please accept our heartfelt condolences and help us complete our mission. 



Let us start with what has been dubbed the "Questions of Questions"—the inquiry, "What is Reality?" To comprehend our question, we must first look about us and observe the observable world. 


We observe vast swaths of something termed "matter" by scientists. 

We witness a beautiful thing called "force" or "energy" in action in its myriad incarnations. 

We observe what we term "forms of life," which range in size and appearance from the small speck of slime known as the Moneron to the form known as Man. 

a However, even if we explore this realm of manifestations through science and research—which is very valuable—we will eventually get to a point where we will be unable to advance any further. 



Matter dissolves into mystery, Force transforms into something else, the mystery of living forms eludes us gradually, and intellect is viewed as just a representation of something much finer. 


However, in losing these things of appearance and manifestation, we are confronted with Something Else, which we know must exist underneath all of these many forms, shapes, and manifestations. 

That Something Else is what we refer to as Reality, since it is real, permanent, and long-lasting. 

Even though men disagree, argue, fight, and conflict over this Reality, there is one point on which they must agree: Reality is One—that underneath all forms and manifestations, there must be a single Reality from which all things flow. 

And this investigation into this One Reality is the Universe's Question of Questions. 

Man's greatest reason—as well as his deepest intuition—has always understood that this Reality or Underlying Being must be ONE, and that everything of Nature is just various degrees of manifestation, emanation, or expression of it. 



Life is a stream that flows from One vast spring, the nature and name of which are unknown—some have claimed unknowable—to everyone. 



Men may disagree on the nature of this one, but they all know that it can only be One. 

Only when mankind attempt to identify and study this One do they get perplexed. 

Let's take a look at what men have said and thought about this One; it may help us grasp the essence of the issue. 

The materialist argues that this one is called Matter, and that it is self-existent, everlasting, and infinite, holding the potentiality of Matter, Energy, and Mind within itself. 



Another school, strongly associated with materialists, claims that this One is Energy, of which Matter and Mind are just modalities of motion. 


The Idealists believe that the One is a concept known as Mind, and that Matter and Force are just concepts inside that Mind. 

Theologians believe that this One is a personal God, to whom they ascribe many traits, characteristics, and other attributes, which differ according to their creeds and dogmas. 

According to the Naturistic school, this One is Nature, which is continually expressing itself in innumerable forms. 

The One was a Being whose Life included the life of all living things, according to occultists of various Oriental and Occidental schools. 

All philosophies, science, and religions tell us that this world of shapes, forms, and names is just a phenomenal or shadow world—a showworld—behind which lies Reality, known by the teacher's name. 

But keep in mind that every worthwhile philosophy is founded on some kind of monism—Oneness—whether the idea is a known or unknown deity; an unknown or unknowable principle; a material; an Energy, or a Spirit. 



There is only One—there can only be One—as the greatest human reason, intuition, or faith must inevitably conclude. 



Similarly, the same argument tells us that this One Life must pervade all visible forms of life, and that all apparent material forms, forces, energies, and principles must be emanations from it, and so “of” it. 

It may be argued that creeds teaching a personal god do not hold this view, since they teach that their God is the creator of the Universe, which he has separated from himself in the same way that a craftsman separates his work. 

But this argument is moot, since where could such a creator get the material for his cosmos except from himself; where could he get the energy unless from the same source; and where could he get the life unless from his One Life? In the end, it is clear that there must be only One—not two, even if we prefer the words God and his Universe, since the Universe must have originated with God, and can only live, move, act, and think because of his Essence pervading it. 




We are struck by the fact that the different schools of thought seem to have a one-sidedness in their beliefs, seeing just what fits in with their theories and disregarding the rest as we pass by their ideas. 



Although recent scientific investigations have shown us Matter fading into Nothingness—the Eternal Atom being split into countless particles called Corpuscles or Electrons, which at the end seem to be nothing but a unit of Electricity, tied up in a “knot in the Ether”—although Science does not dare to guess what the Ether is—the Materialist speaks of infinite and eternal matter. 

And Energy seems to be unimaginable unless it is working via matter, and always appears to be acting under the operation of Laws—and Laws without a Law giver, and a Law giver without mind or anything higher than Mind, appears to be impossible. 

And Mind, as we know it, seems to be tied up with matter and energy in a magnificent combination, and is seen to be subject to laws outside of itself, as well as changing, inconstant, and changeable, characteristics that cannot be thought of as belonging to the Absolute. 


The highest occult teachers believe that Mind, like Matter and Energy, is merely an appearance and a relativity of something far more fundamental and enduring, and we are forced to return to that old term that wise men have used to describe that Something Else that lies behind and beneath Matter, Energy, and Mind—and that word is “Spirit.” We have no way of knowing what the term "Spirit" means since we have no words to express it. 


However, we may interpret it as the "essence" of Life and Being—the Reality that underpins Universal Life.



Of fact, there is no name that can adequately characterize this One. 


However, we have used the phrase "The Absolute" in prior classes and believe it is appropriate to continue using it, though the student may use any other name that he prefers. 

We don't use the term Deity (unless seldom to bring out a shade of meaning) not because we dislike it, but because doing so would risk associating The Absolute with some notion of a personal god with specific theological characteristics. 

We don't like the term "principle" because it conjures up images of a cold, unfeeling, abstract entity, while we see the Absolute Spirit or Being as a warm, lively, alive, acting, and feeling Reality. 

We do not use the term Nature, which many like, since it has a materialistic connotation in many people's thoughts, despite the fact that we love the phrase when it refers to the outer manifestation of the Absolute Life. 



Of fact, we can know almost nothing about the true nature of The Absolute since it transcends all human experience and Man has no means of measuring the Infinite. 


“To define God is to reject him,” argued Spinoza, since any attempt to define is, of course, an attempt to restrict or make finite the infinite. 


To define anything is to associate it with something else—but where is that something else to associate the Infinite with? The Relative cannot be used to describe the Absolute. 

It is not Something, despite the fact that it contains the truth that underpins Everything. 

Because it is the ALL, it cannot be claimed to have the characteristics of any of its seemingly distinct components. 

It is the whole of reality. It is beyond our understanding of Matter, Force, and Mind, but these things radiate from it and must be part of its essence. 

Because what is manifested must be manifestor—no stream can rise higher than its source—the result cannot be bigger than the cause—you cannot create anything from nothing. 

However, since it is difficult for the human mind to grasp That which is beyond its experience—many philosophers believe it is impossible—we must conceive of the Absolute in terms of its greatest expression. 

We find Mind higher on the scale than Matter or Energy, so we are justified in speaking of the Absolute in terms of Mind rather than Matter or Energy—so let us try to imagine an Infinite Mind, whose powers and capacities are raised to an infinite degree—a Mind of which Herbert Spencer said was “a mode of being as much transcending intelligence and will, as thesauruses”—a Mind of which Herbert Spencer said was “a mode of being as much transcending intelligence and will.



While it is true (as all occultists know) that the greatest knowledge on the Absolute comes from areas of the Self higher than Intellect, we have a responsibility to investigate the Intellect's reports on the One. 



The Intellect has been created in us for a specific purpose—to examine, analyze, and think—and it is incumbent upon us to utilize it. 

By directing it toward this goal, we not only strengthen and expand it, but we also get access to knowledge that would otherwise be unavailable to us. 

Furthermore, we may uncover numerous fallacies and mistakes that have come into our thoughts as a result of other people's views and dogmas, as Kant put it: "The main, and probably the only, utility of a philosophy of pure reason is a negative one." It is a discipline for restricting, not an organon for expanding! Its humble purpose is to protect against mistake, not to seek truth.” 

Let us now listen to the Intellect's report, as well as the reports of the higher domains of mentation. 



One of the earliest reports from the Intellect about the Absolute was that it had to have been and would continue to exist indefinitely. 


Whether seen through the eyes of a materialist, philosopher, occultist, or theologian, there is no way to avoid this conclusion. 

The Absolute could not have arisen from Nothing, and it could not have arisen from any other source but itself. 

And there can't be anything outside of itself that can put an end to its existence. 

We can't imagine Infinite Life, or Absolute Life, passing away. 

As a result, the Absolute must be Eternal, according to the Intellect's assessment. 

Although the human mind is compelled to assume that it must be a characteristic of the Absolute, this concept of the Eternal is virtually incomprehensible to it. 

The difficulty comes from the Intellect's inability to perceive everything through the curtain of Time and Cause and Effect. 

Cause and Effect, as well as Time, are now just phenomena or appearances of the relative universe, with no place in the Absolute and Real. 

Let's see if we can make sense of this. 

Reflection will reveal that the only reason you can't imagine or conceive of a Causeless Cause is because everything you've encountered in this relative world of the senses has had a cause—something from which it arose. 



You've seen Cause and Effect in action all around you, and your Intellect has automatically assumed that there can be nothing uncaused—nothing without a prior cause. 


And, in terms of Things, the Intellect is completely correct, since everything is relative and hence caused. 

But behind the caused things must be THAT which is the Great Causer of Things, and which cannot have been caused—cannot be the result of a cause since it is not a Thing itself. 

When you attempt to create a mental picture of That which has no cause, your thoughts spin because you have no experience of such a thing in the sense world, and you fail to make the image there. 

It is outside of your experience, and you are unable to create a mental image. 

Your mind, however, is forced to think that there must have been an Original One, who could not have existed for no reason. 

This is a difficult job for the Intellect, but with time it recognizes the source of the problem and stops raising objections to the voice of the higher self. 



When the Intellect attempts to conceive of an Eternal—something that exists above and beyond Time—it has a similar problem. 


We see Time in action all around us, and we take it for granted that it is a genuine thing. 

This, however, is a perceptual error. In fact, there is no such thing as time. Time just exists in our heads. 

It is just a mode of perception through which we convey our awareness of the changing nature of things. 

We can only conceive of Time in terms of a series of changes in our awareness, whether they be external objects or the passage of thinking objects through our minds. 

A day is just the awareness of the passage of the sun—an hour or minute is simply the division of the day—or the awareness of the movement of the clock hands—merely the awareness of the movement of Things—the symbols of changes in Things. 



There would be no such thing as Time in a world without changes in Things. Time is just a construct of the mind. This is according to the Intellect's report. 


And, in addition to the results of pure abstract thinking about Time, we may observe numerous examples of Time relativity in our daily lives. 

We all know that when we are engaged in something, time appears to fly by, while when we are bored, it drags on inexorably. 



We all know that when we are happy, Time moves at the speed of a meteor, while when we are sad, Time creeps at the pace of a tortoise. 


Because we do not observe the Things as carefully when we are engaged or pleased, our attention is mainly distracted from the changes happening in things. 

And when we're unhappy or bored, we notice the little nuances in Things, and how they change, until the passage of time seems endless. 

In a few minutes, a small insect mite may and does live a lifetime of birth, development, marriage, reproduction, old age, and death, and no doubt its existence seems as rich as the elephant's hundred years. 

Why? Because there were so many things that went wrong! When we are aware of a lot of things going on, we get the sense and feeling of time passing. 



The more aware you are of things, the more aware you are of Time. 



When we are so engrossed in chatting to a loved one that we forget about everything else going on around us, the hours pass us by unnoticed, but the same hours seem like days to someone who is not interested or preoccupied with something else. 

Men have nodded, and in the seconds before waking up, they have dreamt of events that seemed to have taken years to occur. 

Many of you have had similar experiences, and science has documented a number of them. 

On the other hand, one may fall asleep and stay unconscious for hours without having any dreams, and then wake up insisting that he just nodded. 

Time is a relative concept that has no place in the Eternal or Absolute. 



The Intellect then instructs us to see the Absolute as infinite in space, present everywhere, Omnipresent. 


There is nothing outside of it that can restrict it, therefore it can't be limited. 


There is no such thing as a location called Nowhere.  Everywhere is in every location. 


And the All—the Infinite Reality—the Absolute—can be found everywhere. 

And, just like with the concept of Time, we find it very difficult, if not impossible, to imagine an Omnipresent—that which fills Infinite Space. 

This is due to the fact that everything our brains have encountered has had dimensions and bounds. 



The truth is that, like Time, Space has no actual existence outside of our conscious experience of the relative positions of Things—material things.


This is what we see here, and this is what we see there. Nothing exists in the space between them. 

We use another item, such as a yardstick, to measure the Nothingness between the two things, and we refer to this measurement as Distance. 

Even yet, we couldn't possibly have measured Nothingness. 

What exactly have we accomplished? Simply put, this defined the number of yardstick lengths that could be placed between the other two items. 

We call this procedure "measuring space," yet space is nothing, and all we've done is figure out where things are in relation to one another. 


To "measure space," we need three things or objects: 


(l) the object from which we begin measuring; 

(2) the object with which we measure; and 

(3) the object with which we finish measuring. 



Because we lack the third item in the measuring process—the concluding object—we are unable to comprehend Infinite Space. 



We may start with ourselves, and the mental yardstick is always handy, but where is the item on the other side of Infinity of Space by which the measuring can be completed? 

It's missing, and we can't imagine the conclusion without it. 



Let's start with yourself and picture a million million miles, then magnify it by a million million times. 


What have we accomplished? Simply stretch our mental yardstick to an imagined point in the Nothingness that we name Space a particular number of times. 

So far, so good, but the mind instinctively understands that there is a potential for an endless extension of yardsticks beyond that imaginary point at the end of the previous yardstick—an infinite capacity for such expansion. 

What is the extension of? Space? No! Yard‐sticks! Things! Objects! Space is inconceivable without tangible things. 

It doesn't exist outside of our awareness of Things. 

Real Space does not exist. 



Space is just the ability to expand things indefinitely. 

Nothingness is simply referred to as "space." If you imagine an item being swept out of existence with nothing to replace it, that Nothing is termed Space, with the word suggesting the ability to put anything there without displacing anything else. 

Size is, of all, just another way of expressing distance. 

Let us not forget that, just as Space may be thought of as infinite in the sense of largeness, it can also be thought of as endless in the sense of smallness. 

We may conceive of every item, no matter how tiny, as being susceptible of subdivision, and so on indefinitely. 

In this direction, too, there are no bounds. 

“The idea of the endlessly minute is as little capable of being understood by us as the thought of the indefinitely great,” Jakob remarked. 


Regardless, the acceptance of the fact of infinity, both in terms of grandeur and minuteness, is unavoidable.” 

“The notion of Space is simply an inescapable illusion of our Consciousness, or of our limited nature, and does not exist outside of ourselves,” Radenhausen stated. 


The perfected microscope has opened up a world of beautiful smallness and minuteness to us, just as the telescope has opened up concepts of spectacular vastness and grandeur to us. 

A drop of water, according to the latter, is an universe of minute life things that live, eat, battle, reproduce, and die. 

The mind is capable of imagining a universe occupying no more space than one million millionth of a speck visible under the most powerful microscope—and then imagining such a universe containing millions of suns and worlds similar to our own, inhabited by living forms similar to ours—living, thinking men and women, identical in every way to ourselves. 

Indeed, as some philosophers have stated, if our Universe were suddenly shrunk to this size—with the relative proportions of everything preserved, of course—we would be completely unaware of the change, life would continue as usual, and we would be of the same importance to ourselves and the Absolute as we are now. 

The same would be true if the Universe was suddenly multiplied by a million million. 

In fact, none of these adjustments would make a difference. 

When seen from the Absolute, the smallest particle and the biggest sun seem to be almost identical in size. 

We've gone over these points to help you understand the relativity of Space and Time, as well as the fact that they're only symbols of Things utilized by the mind to cope with finite objects and have no actual meaning. 

When this is understood, the concept of Infinity in Time and Space becomes more understandable. 

As Radenhausen puts it, "There is no Space nor Time outside the realm of human reason; they are arbitrary ideas of man, at which he has arrived by comparing and arranging various sensations acquired from the outside world." The succession of different forms that fill Space, through which the external world appears to the particular man, gives birth to the notion of Space. 



Time is seen as a series of different forms that vary in space (motion), through which the external world affects on the particular man, and so on. 


But the distinction between repletion of Space and mutation of Space does not exist externally to ourselves, because each is in constant transmutation, whatever is filling and changing at the same time—nothing is at a standstill,” and to quote Ruckert, “the world has neither beginning nor end, in space nor in time.” Everywhere is a center and a turning point, and eternity exists in a single moment.” The Intellect then instructs us to conceive of the Absolute as holding all of the Power that exists, since there can be no other source or reservoir of Power, and no Power outside of the AllPower. 

Outside of the Absolute, no power can restrict, constrain, or fight with It. 

Any laws of the Universe must have been imposed by It, since there is no other lawgiver, and any manifestation of Energy, Force, or Power seen or apparent in Nature must be a portion of the Absolute's Power acting in accordance with its rules. 

We will witness this Power emerging along the lines of Life as we know it in the Third Lesson, which will be named The Will to Live. 

The Intellect then tells us that it is forced to conceive of the Absolute as having all conceivable Knowledge or Wisdom inside Itself, since there can be no Knowledge or Wisdom outside of It, and therefore all possible Wisdom and Knowledge must be included within It. 



Mind, Wisdom, and Knowledge are expressed through relative forms of Life, and they must originate from the Absolute in accordance with specific rules established by It, otherwise there would be no such wisdom, etc., since there is nowhere outside of the All from which it could arise. 



It is impossible for the effect to be larger than the cause. 

If the Absolute is unaware of anything, finite minds will never be aware of it. 

As a result, ALL KNOWLEDGE that is, has been, or may be vested in the One—the Absolute—must now be vested in the One—the Absolute. 

This is not to say that the Absolute thinks in the same way that Man does. 

Without Thinking, the Absolute must Know. 

It does not need to acquire knowledge via the act of thinking, as Man does—such an idea would be absurd, since where could knowledge originate from outside of itself? When man thinks, he takes Knowledge from the Universal source via the Mind's activity, while the Absolute has nothing to draw on except itself. 

As a result, we can't picture the Absolute being forced to think the way we do. 

But, should we be misled on this point, the greatest occult teachings tell us that the Absolute manifests a quality similar to constructive thinking, and that such "thoughts" develop into objectivity and manifestation, and so into Creation. 



According to Occult beliefs, created things are "Thoughts of God." Do not allow this thought bother you or make you feel as though you are nothing since you were created by a Thought of the Infinite One. 


Even the Absolute understands that the Real portion of its Creations must be a part of itself expressed via its thinking, because the Thought of the Infinite must be Real, and a part of Itself, for it cannot be anything else, and to call it Nothing is just playing with words. 

Even the faintest Thought of the Infinite One would be far more real than anything man could create—as solid as a mountain, as hard as steel, as durable as a diamond—for, verily, even these are emanations of the Infinite Mind, and are things of but a day, whereas the higher Thoughts—the soul of Man—contains within it a spark from the Divine Flame itself—the Spirit of the Infinite. 

However, as we go through this series, these items will emerge in their own right. 

At this point, we've just given you a little food for thought in relation to the Absolute Mind. 

So, good friends and students, the Intellect informs us that, despite its best efforts, it is compelled to report that the One—the Absolute—That which it is compelled to admit exists—must be a One possessed of a nature so far transcending human experience that the human mind lacks the proper concepts, symbols, and words with which to think of It. 



Regardless, the Intellect is compelled by its own rules to hypothesize the existence of such a being. 


We have nothing but human characteristics with which to measure the One, and It so far surpasses such measures that the mental yardsticks stretch out into infinity and are lost sight of.

The most elevated efforts of their reason force them to state that the One—in Itself—cannot be talked of as having characteristics or qualities capable of being described in human words used to describe the Things of the relative world—and all of our words are such. 

All of our words come from such thoughts, and all of our ideas, directly or indirectly, come from our experiences. 

So, despite our Intellect informing us that Reality exists beyond our experience, we lack the vocabulary to conceive about or speak of that which transcends experience. 


Philosophy is incapable of doing anything else than confronting us with lofty contradictions. 


Science's quest of Truth finds it deftly evading it and eluding its grasp. 



And we think that the Absolute intends for this to happen so that, in the end, Man will be forced to seek for the Spirit inside himself, which is the only place where he can find it. 

This, we believe, is the solution to the Sphinx's Riddle: "Look Within for that which Thou requirest." While the Spirit can only be detected by searching inside ourselves, we find that once the mind understands that the Absolute Is, it may perceive numerous evidences of its activity and existence by watching manifested Life outside. 



The Absolute's Life Power and Will pervade everything of life. 


Life is only One to us—the Universe is a living Unity, pulsing, exciting, and pulsating with the Absolute's Will to Live. 

There is only One—One Life, present everywhere and manifesting in an infinite variety of shapes, forms, names, forces, elements, principles, and substances—behind all visible shapes, forms, names, forces, elements, principles, and substances. 

All separate lives are just foci of awareness in the underlying One Life, and their unfoldment, expression, and manifestation are all dependent on it. 

Some may mistake this for Pantheism, however it is not the same as Pantheism seen in schools and cults. 

Pantheism is described as "the belief that God is comprised of the combined energies and laws revealed in the existent Universe," or "the Universe as a whole is God." These definitions do not suit the Yogi Philosophy's notion of the Absolute; they seem to breathe only refined materialism. 



The Absolute is neither "the universe as a whole" nor "the united forces and rules revealed in the cosmos." Instead, even when considered as a whole, the Universe, its forces, and laws have no existence in and of itself, but are just expressions of the Absolute. 


Surely, this is not the same as Pantheism. 

We teach that the Absolute is present in and abides in all kinds of life in the Universe, as well as its forces and laws—all of which are expressions of the One's Will. 

We also teach that this One is superior to all kinds of manifestations, and that Its existence and being are unaffected by manifestations, which are just consequences of the Cause. 

The Pantheistic Universe—God is just a phenomenal appearance, but the Absolute is the very Spirit of Life—a Living, Existing Reality, and would remain so even if all manifestations were removed from appearance and expression—drawn back into the source from whence they originated. 



The Absolute is SPIRIT—LIFE—BEING—REALITY—the ONE THAT IS. 


It is greater than Mountain or Ocean—Electricity or Gravitation—Monad or Man. 

These are Man's best phrases, but they only feebly depict a shade cast by the One Itself. 

Omnipotent, Omnipresent; Omniscient; Eternal; Infinite; Absolute; these are Man's greatest words, but they only feebly reflect a shadow cast by the One Itself. 


The Absolute is not a distant Being guiding our affairs from afar, nor is it an absentee Deity, but an Immanent Life in and around us all, manifesting in us and forming us into unique centers of awareness in accordance with some grand rule of being. 


Furthermore, rather than being an indifferent and unmoved observer of its own creation, the Absolute is a living, yearning, active, suffering, joyful, feeling Spirit, participating in the emotions of its manifestations rather than callously observing them. 

It is alive in us, with us, and through us. 

Behind all of the world's suffering, there may lie a tremendous emotion and suffering love. 

The world's suffering is not retribution or proof of divine anger, but rather the byproducts of some cosmic design, in which the Absolute is the Actor, acting via the forms of Its manifestations. 

“All is being done in the best and only conceivable way—I am doing the best I can—all is well—and in the end will appear,” the Absolute has said to some of the Illumined. 



The Absolute is not a personal Deity, but it does include all that goes into the making of every personality and human relationships. 


It contains a father, mother, child, and friend. 

In adoring the Absolute, all kinds of human love and the need for compassion, understanding, and friendship may find shelter. 

Despite the fact that the Absolute is always present in our lives, we have been looking for it in the outside world, asking it to reveal itself and prove its presence. 

“Hast thou been so long with me, and hast thou not known me?” it may well ask. 

The great tragedy of life is that the Spirit comes to us, its own, and we don't recognize It. 

We are deafeningly deafeningly deafeningly deafeningly deafeningly deafeningly deafeningly deafeningly deafeningly de Yes, I am the one who is saddened by you. 

Your anguish is my anguish, right down to the last syllable. 

I bear all of my suffering through you—and yet I rejoice beyond you, for I know that it is through you, and with you, that I will triumph.” And this is only a sliver of what we think the Absolute is. 



We will witness it in action in many aspects of life, as well as in ourselves, in the teachings that follow. 


We'll get up close and personal with Its powerful Will—with Its Heart of Love. 



Carry the lesson's central thought with you: THOUGHT CENTER. 

In the universe, there is only one life. 

The Absolute, living, feeling, suffering, rejoicing, yearning, striving in and through us, is underneath that One Life—Its Real Self—Its Essence—Its Spirit. 

The Absolute is everything that really is, and by Its Will, all of the visible Universe and forms of Life are expressions of It. 

We don't have sufficient terms to explain the Absolute's essence, therefore we'll utilize two words to convey its inmost nature as best we can. 


LIFE and LOVE are two terms that describe the outside and interior natures, respectively. 

As a symbol of our origin and inner essence, let us express both Life and Love. 

May you be at peace.


You may also want to read more about Gnani Yoga here.

You may also want to read more about Kundalini Yoga here.

You may also want to read more about Yoga here.


You may also want to read more about Yoga Asanas and Exercises here.


You may also want to read more about Hinduism here.

Be sure to check out my writings on religion here.