A Series of Lessons in Gnani Yoga: The Yoga of Wisdom

Passing on to the higher animal life—how do eggs grow into chickens? What is the power in the germ of the egg? Can the germ think, and plan, and move, and grow into a chicken? Or is the Will at work there? And what is true in this case, is true of the birth and growth of all animal life—all animal life develops from a single germ cell. How, and Why?

There is a mental energy resident in the germ cell—of this there can be no doubt. And that mental energy is the Creative Will ever manifesting. Listen to these words from Huxley, the eminent scientist. He says:

"The student of Nature wonders the more and is astonished the less, the more conversant he becomes with her operations; but of all the perennial miracles she offers to his inspection, perhaps the most worthy of his admiration is the development of a plant or of an animal from its embryo. Examine the recently laid egg of some common animal, such as a salamander or a newt. It is a minute spheroid in which the best microscope will reveal nothing but a structureless sac, enclosing a glairy fluid, holding granules in suspension. But strange possibilities lie dormant in that semi-fluid globule. Let a moderate supply of warmth reach its watery cradle, and the plastic matter undergoes changes so rapid, and so purposelike in their succession, that one can only compare them to those operated by a skilled modeller upon a formless lump of clay. As with an invisible trowel, the mass is divided and subdivided into smaller and smaller portions, until it is reduced to an aggregation of granules not too large to build withal the finest fabrics of the nascent organism. And, then, it is as if a delicate finger traced out the line to be occupied by the spinal column, and moulded the contour of the body; pinching up the head at one end, the tail at the other, and fashioning flank and limb into due salamanderine proportions, in so artistic a way that, after watching the process hour by hour, one is almost involuntarily possessed by the notion that some more subtle aid to vision than the achromatic lens would show the hidden artist, with his plan before him, striving with skilful manipulation to perfect his work.

"As life advances and the young amphibian ranges the waters, the terror of his insect contemporaries, not only are the nutritious particles supplied by its prey (by the addition of which to its frame growth takes place) laid down, each in its proper spot, and in due proportion to the rest, as to reproduce the form, the color, and the size, characteristic of the parental stock; but even the wonderful powers of reproducing lost parts possessed by these animals are controlled by the same governing tendency. Cut off the legs, the tail, the jaws, separately or all together, and as Spallanzani showed long ago, these parts not only grow again, but the new limb is formed on the same type as those which were lost. The new jaw, or leg, is a newt's, and never by any accident more like that of a frog's."

In this passage from Huxley one may see the actual working of the Creative Will of the Universe,—moving behind the curtain—and a very thin curtain at that. And this wonderful work is going on all around us, all the time. Miracles are being accomplished every second—they are so common that we fail to regard them.

And in our bodies is the Will at work? Most certainly. What built you up from single cell to maturity? Did you do it with your intellect? Has not every bit of it been done without your conscious knowledge? It is only when things go wrong, owing to the violation of some law, that you become aware of your internal organs. And, yet, stomach and liver, and heart and the rest have been performing their work steadily—working away day and night, building up, repairing, nourishing, growing you into a man or woman, and keeping you sound and strong. Are you doing this with your reason or with your personal will? No, it is the great Creative Will of the Universe, Universe,—the expression of the purpose and power of the One, working in and through you. It is the One Life manifesting in you through its Creative Will.

And not only is this all. The Creative Will is all around us in every force, energy and principle. The force that we call mental power is the principle of the Will directed by our individual minds. In this statement we have a hint of the great mystery of Mental Force and Power, and the so-called Psychic Phenomena. It also gives us a key to Mental Healing. This is not the place to go into detail regarding these phases—but think over it a bit. This Will Power of the Universe, in all of its forms and phases, from Electricity to Thought-power, is always at the disposal of Man, within limits, and subject always to the laws of the Creative Will of the Universe. Those who acquire an understanding of the laws of any force may use it. And any force may be used or misused.

And the nearer in understanding and consciousness that we get to the One Life and Power, the greater will be our possible power, for we are thus getting closer and closer to the source of All Power. In these lessons we hope to be able to tell you how you may come into closer touch with this One Life of which you and all living things are but forms, shapes and channels of expression, under the operation of the Creative Will.

We trust that this lesson may have brought to your minds the realization of the Oneness of All—the fact that we are all parts of the one encircling unity, the heart-throbs and pulsations of which are to be felt even to the outer edge of the circle of life—in Man, in Monad, in Crystal, in Atom. Try to feel that inner essence of Creative Will that is within yourselves, and endeavor to realize your complete inner unity in it, with all other forms of life. Try to realize, as some recent writer has expressed it, "that all the living world is but mankind in the making, and that we are but part of the All." And also remember that splendid vistas of future unfoldment spread themselves out before the gaze of the awakened soul, until the mind fails to grasp the wondrous sight.

We will now close this lesson by calling your attention to its

CENTRAL THOUGHT

There is but One Power in the Universe—One Energy—One Force. And that Power, Energy and Force is a manifestation of the One Life. There can be no other Power, for there is none other than the One from whom Power may come. And there can be no manifestation of Power that is not the Power of the One, for no other Power can be in existence. The Power of the One is visible in its manifestations to us in the natural laws and forces of Nature—which we call the Creative Will. This Creative Will is the inner moving power, urge and pressure behind all forms and shapes of Life. In atom, and molecule; in monad, in cell, in plant, in fish, in animal, in man,—the Life Principle or Creative Will is constantly in action, creating, preserving, and carrying on life in its functions. We may call this Instinct or Nature, but it is the Creative Will in action. This Will is back of all Power, Energy, or Force—be it physical, mechanical or mental force. And all Force that we use, consciously or unconsciously, comes from the One Great Source of Power. If we could but see clearly, we would know that back of us is the Power of the Universe, awaiting our intelligent uses, under the control of the Will of the All. There is nothing to be afraid of, for we are manifestations of the One Life, from which all Power proceeds, and the Real Self is above the effect, for it is part of the Cause. But over and above—under and behind—all forms of Being, Matter, Energy, Force and Power, is the ABSOLUTE—ever Calm; ever Peaceful; ever Content. In knowing this it becomes us to manifest that spirit of absolute Trust, Faith and Confidence in the Goodness and Ultimate Justice of That which is the only Reality there is.

Peace be with you.

THE FOURTH LESSON

THE UNITY OF LIFE

In our First Lesson of this series we spoke of the One Reality underlying all Life. This One Reality was stated to be higher than mind or matter, the nearest term that can be applied to it being "Spirit." We told you that it was impossible to explain just what "Spirit" is, for we have nothing else with which to compare or describe it, and it can be expressed only in its own terms, and not in the terms applicable to its emanations or manifestations. But, as we said in our First Lesson, we may think of "Spirit" as meaning the "essence" of Life and Being—the Reality underlying Universal Life, and from which the latter emanates.

In the Second Lesson we stated that this "Spirit," which we called "The Absolute," expressed itself in the Universal Life, which Universal Life manifested itself in countless forms of life and activity. In the same lesson we showed you that the Universe is alive—that there is not a single dead thing in it—that there can be no such thing as a dead object in the Universe, else the theory and truth of the One underlying Life must fall and be rejected. In that lesson we also showed you that even in the world of inorganic things there was ever manifest life—in every atom and particle of inorganic matter there is the universal life energy manifesting itself, and in constant activity.

In the Third Lesson, we went still further into this phase of the general subject, and showed you that the Creative Will—that active principle of the Universal Life—was ever at work, building up new forms, shapes and combinations, and then tearing them down for the purpose of rebuilding the material into new forms, shapes, and combinations. The Creative Will is ever at work in its threefold function of creating, preserving and destroying forms—the change, however, being merely in the shape and form or combination, the real substance remaining unchanged in its inner aspect, notwithstanding the countless apparent changes in its objective forms. Like the great ocean the depths of which remain calm and undisturbed, and the real nature of which is unchanged in spite of the waves, and billows of surface manifestation, so does the great ocean of the Universal Life remain unchanged and unaltered in spite of the constant play of the Creative Will upon the surface. In the same lesson we gave you many examples of the Will in action—of its wondrous workings in the various forms of life and activity—all of which went to show you that the One Power was at work everywhere and at all times.

In our next lesson—the Fifth Lesson—we shall endeavor to make plain to you the highest teachings of the Yogi Philosophy regarding the One Reality and the Many Manifestations—the One and the Many—how the One apparently becomes Many—that great question and problem which lies at the bottom of the well of truth. In that lesson we shall present for your consideration some fundamental and startling truths, but before we reach that point in our teachings, we must fasten upon your mind the basic truth that all the various manifestations of Life that we see on all hands in the Universe are but forms of manifestation of One Universal Life which is itself an emanation of the Absolute.

Speaking generally, we would say to you that the emanation of the Absolute is in the form of a grand manifestation of One Universal Life, in which the various apparent separate forms of Life are but centers of Energy or Consciousness, the separation being more apparent than real, there being a bond of unity and connection underlying all the apparently separated forms. Unless the student gets this idea firmly fixed in his mind and consciousness, he will find it difficult to grasp the higher truths of the Yogi Philosophy. That all Life is One, at the last,—that all forms of manifestation of Life are in harmonious Unity, underlying—is one of the great basic truths of the Yogi Teaching, and all the students of that philosophy must make this basic truth their own before they may progress further. This grasping of the truth is more than a mere matter of intellectual conception, for the intellect reports that all forms of Life are separate and distinct from each other, and that there can be no unity amidst such diversity. But from the higher parts of the mind comes the message of an underlying Unity, in spite of all apparent diversity, and if one will meditate upon this idea he will soon begin to realize the truth, and will feel that he, himself, is but a center of consciousness in a great ocean of Life—that he and all other centers are connected by countless spiritual and mental filaments—and that all emerge from the One. He will find that the illusion of separateness is but "a working fiction of the Universe," as one writer has so aptly described it—and that All is One, at the last, and underlying all is One.

Some of our students may feel that we are taking too long a path to lead up to the great basic truths of our philosophy, but we who have traveled The Path, and know its rocky places and its sharp turns, feel justified in insisting that the student be led to the truth gradually and surely, instead of attempting to make short cuts across dangerous ravines and canyons. We must insist upon presenting our teachings in our own way—for this way has been tested and found good. We know that every student will come to realize that our plan is a wise one, and that he will thank us for giving him this gradual and easy approach to the wondrous and awful truth which is before us. By this gradual process, the mind becomes accustomed to the line of thought and the underlying principles, and also gradually discards wornout mental sheaths which have served their purposes, and which must be discarded because they begin to weigh heavily upon the mind as it reaches the higher altitudes of The Path of Attainment. Therefore, we must ask you to consider with us, in this lesson, some further teachings regarding the Unity of Life.

All the schools of the higher Oriental thought, as well as many of the great philosophical minds of the Western world, have agreed upon the conception of the Unity of Life—the Oneness of All Life. The Western thinkers, and many of the Eastern philosophers arrived at this conclusion by means of their Intellectual powers, greatly heightened and stimulated by concentration and meditation, which latter process liberated the faculties of the Spiritual Mind so that it passed down knowledge to the Intellect, which then seized upon the higher knowledge which it found within itself, and amplified and theorized upon the same. But among the Eastern Masters there are other sources of information open, and from these sources come the same report—the Oneness and Unity of Universal Life. These higher sources of information to which we have alluded, consist of the knowledge coming from those Beings who have passed on to higher planes of Life than ours, and whose awakened spiritual faculties and senses enable them to see things quite plainly which are quite dark to us. And from these sources, also, comes the message of the Oneness of Life—of the existence of a wonderful Universal Life including all forms of life as we know it, and many forms and phases unknown to us—many centers in the great Ocean of Life. No matter how high the source of inquiry, the answer is the same—"All Life is One." And this One Life includes Beings as much higher than ourselves, as we are higher than the creatures in the slime of the ocean-bed. Included in it are beings who would seem as archangels or gods to us, and they inform that beyond them are still higher and more radiant creatures, and so on to infinity of infinities. And yet all are but centers of Being in the One Life—all but a part of the great Universal Life, which itself is but an emanation of The Absolute.

The mind of man shrinks back appalled from the contemplation of such wonders, and yet there are men who dare to attempt to speak authoritatively of the attributes and qualities of "God," as if He, the Absolute, were but a magnified man. Verily, indeed, "fools rush in where angels fear to tread," as the poet hath said.

Those who will read our next lesson and thus gain an idea of the sublime conception of the Absolute held by the Yogi teachers may shudder at the presumption of those mortals who dare to think of the Absolute as possessing "attributes" and "qualities" like unto the meanest of things in this his emanated Universe. But even these spiritual infants are doing well—that is, they are beginning to think, and when man begins to think and question, he begins to progress. It is not the fact of these people's immature ideas that has caused these remarks on our part, but rather their tendency to set up their puny conceptions as the absolute truth, and then insisting upon forcing these views upon the outer world of men, whom they consider "poor ignorant heathen." Permit each man to think according to his light—and help him by offering to share with him the best that you possess—but do not attempt to force upon him your own views as absolute truth to be swallowed by him under threat of damnation or eternal punishment. Who are you that dares to speak of punishment and damnation, when the smell of the smoke of the hell of materialism is still upon your robes. When you realize just what spiritual infants you still are—the best of you—you will blush at these things. Hold fast to the best that you know—be generous to others who seem to wish to share your knowledge—but give without blame or feeling of superiority—for those whom you teach today may be your teachers tomorrow—there are many surprises of this kind along The Path. Be brave and confident, but when you begin to feel puffed up by your acquirement of some new bit of knowledge, let your prayer—our prayer, for we too are infants—be, "Lord, be merciful unto me, a fool!"

The above words are for us, the students of the Yogi Philosophy—the teachers of the same—for human nature is the same in spite of names, and we must avoid the "vanity of vanities"—Spiritual Pride and Arrogance—that fault which has sent many a soul tumbling headlong from a high position on The Path, and compelled it to again begin the journey, chastened and bruised. The fall of Lucifer has many correspondences upon the occult plane, and is, indeed, in itself an allegorical illustration of just this law. Remember, always, that you are but a Centre in the Ocean of Life, and that all others are Centres in the same ocean, and that underlying both and all of you is the same calm bed of Life and Knowledge, the property of all. The highest and the lowest are part of the same One Life—each of you has the same life blood flowing through your veins—you are connected with every other form of life, high or low, with invisible bonds, and none is separate from another. We are speaking, of course, to the personalities of the various students who are reading these words. The Real Self of each is above the need of such advice and caution, and those who are able to reach the Real Self in consciousness have no need for these words, for they have outlived this stage of error. To many, the consciousness of the One Life—the Universal Life—in which all are centres of consciousness and being—has come gradually as a final step of a long series of thought and reasoning, aided by flashes of truth from the higher regions of the mind. To others it has come as a great illumination, or flash of Truth, in which all things are seen in their proper relations and positions to each other, and all as phases of being in the One. The term "Cosmic Consciousness," which has been used in the previous series of these lessons, and by other writers, means this sudden flash of "knowing" in which all the illusionary dividing lines between persons and things are broken down and the Universal Life is seen to be actually existent as One Life. To those who have reached this consciousness by either route just mentioned—or by other routes—there is no sense of loss of individuality or power or strength. On the contrary there is always a new sense of increased power and strength and knowing—instead of losing Individuality, there is a sense of having found it. One feels that he has the whole Universe at his back, or within him, rather than that he has lost his identity in the great Ocean of Life.

While we are speaking of this phase of the subject, we should like to ask you if you have ever investigated and inquired into the real meaning of the much-used word "Individuality?" Have you ever looked up its origin and real meaning, as given by the standard authorities? We are sure that many of you have no real idea of the actual meaning of the term, as strange as this statement may appear to you at first glance. Stop now, and define the word to yourself, as you have been accustomed to think of it. Ninety-five people of a hundred will tell you that it means something like "a strong personality." Let us see about this.

Webster defines the word "Individual" as follows: "Not divided, or not to be divided; existing as one distinct being or object; single; one." The same authority informs us that the word arises from the Latin word individuus, meaning "indivisible; not divisible." Does not this help you to gain a clearer idea of the Individuality that knows itself to be a Centre of Consciousness in the One Life, rather than a separate, puny, insignificant thing apart from all other centres or forms of Life, or the source of Life? We think it will help to clear your mind of some of the fog that has not as yet lifted itself.

And while we are on the subject of definitions, let us take a little look at the word "Personality," that is generally believed to be a synonym of "Individuality," and is often so used. Webster tells us that the word "Person" originated from the Latin word persona, meaning "a mask used by actors," which word in turn arose from two other words, per, meaning "through," and sonare, meaning "to sound," the two combined words meaning "to sound through." The same authority informs us that the archaic meaning of the word was "a character or part, as in a play; an assumed character." If you will think of Personality as "a mask used by an actor," or as "a part in a play," or as something used to "sound through" or to speak through, by the real Individual behind the mask of Personality, then perhaps you will see a little further into the Mystery of Personality and Individuality.

Oh, dear students, be not deceived by the mask of Personality which you may happen to be wearing at this moment, or by the masks which are worn by those around you. Realize that back of your mask is the great Individual—the Indivisible—the Universal Life, in which you are a centre of consciousness and activity. This does not wipe out your identity—instead it gives you a greater and grander identity. Instead of your sinking into a Nirvana of extinction of consciousness, your consciousness so enlarges as you unfold, that you will in the end feel your identity to be the identity of the Universe. Instead of your gaining Nothingness, you gain Allness. All spiritual growth and unfoldment gives you a constantly increasing sense of relationship with, and agreement with, the All. You grow into Allness as you unfold. Be not deceived by this chatter about Nothingness, and loss of Individuality, in the Oriental thought, although some of the presentations of its teachings may so seem to mean at first reading. Remember always that Personality is the mask, and Individuality the Real One.

You have often heard persons, claiming to be acquainted with the teachings of Theosophy and other expositions of the Oriental Wisdom Religion (including our own presentation), asserting that the Oriental mind was ever bent upon attaining a final stage of Nothingness or Extinction in Nirvana. In addition to what we have said, and to what we shall say on this subject, let us quote from the inspired writer of the "Secret Doctrine" (a standard Theosophical work) when she says, in that work on page 286, Vol. I: "Is this annihilation, as some think? … To see in Nirvana annihilation, amounts to saying of a man plunged in a sound, dreamless sleep—one that leaves no impression on the physical memory and brain, because the sleeper's Higher Self is in its original state of absolute consciousness during these hours—that he too is annihilated. The latter simile answers only to one side of the question—the most material; since reabsorption is by no means such a dreamless sleep, but, on the contrary, absolute existence, an unconditional unity, or a state, to describe which human language is absolutely and hopelessly inadequate… Nor is the individuality—nor even the essence of the personality, if any be left behind—lost because re-absorbed." As J. Wm. Lloyd says, in connection with the above quotation, "This seems conclusive proof that Theosophy does not regard Nirvana as annihilation, but as an infinite enlargement of consciousness." And we would add that this is true not only as regards the Nirvana of the Theosophist, but also of the consciousness of the Unity of Life—the Universal Life. This too is not annihilation of individual consciousness, but an "infinite enlargement of consciousness" as this Western writer Lloyd has so well expressed it.