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Let us start with ourselves, and try to imagine a million million
from: miles, and then multiply them by another million million miles, amillion million times. What have we done? Simply extended our mental
yard-stick a certain number of times to an imaginary point in the
Nothingness that we call Space.
So far so good, but the mind intuitively recognizes that beyond that
imaginary point at the end of the last yard-stick, there is a capacity for
an infinite extension of yard-sticks--an infinite capacity for such extension.
Extension of what? Space? No! Yard-sticks! Objects! Things! Without material
objects Space is unthinkable. It has no existence outside of our consciousness
of Things. There is no such thing as Real Space. Space is merely an infinite capacity
for extending objects. Space itself is merely a name for Nothingness.
If you can form an idea of an object swept out of existence, and nothing to
take its place, that Nothing would be called Space, the term implying the
possibility of placing something there without displacing anything else.
Size, of course, is but another form of speaking of Distance. And in
this connection let us not forget that just as one may think of Space
being infinite in the direction of largeness, so may we think of it as
being infinite in the sense of smallness. No matter how small may be an
object thought of, we are still able to think of it as being capable of
subdivision, and so on infinitely.
There is no limit in this direction either. As Jakob has said: "The conception
of the infinitely minute is as little capable of being grasped by us, as is that
of the infinitely great. Despite this, the admission of the reality of the infinitude,
both in the direction of greatness and of minuteness, is inevitable."
And, as Radenhausen has said: "The idea of Space is only an unavoidable
illusion of our Consciousness, or of our finite nature, and does not
exist outside of ourselves; the universe is infinitely small and
infinitely great."
The telescope has opened to us ideas of magnificent vastness and
greatness, and the perfected microscope has opened to us a world of
magnificent smallness and minuteness. The latter has shown us that a
drop of water is a world of minute living forms who live, eat, fight,
reproduce, and die.
The mind is capable of imagining a universe occupying no more space than
one million-millionth of the tiniest speck visible under the strongest microscope--
and then imagining such a universe containing millions of suns and worlds
similar to our own, and inhabited by living forms akin to ours--living,
thinking men and women, identical in every respect to ourselves.
Indeed, as some philosophers have said, if our Universe were suddenly
reduced to such a size--the relative proportions of everything being
preserved, of course--then we would not be conscious of any change, and
life would go on the same, and we would be of the same importance to ourselves
and to the Absolute as we are this moment.
And the same would be true were the Universe suddenly enlarged a million-million
times. These changes would make no difference in reality. Compared with each other,
the tiniest speck and the largest sun are practically the same size when viewed from the
Absolute.
We have dwelt upon these things so that you would be able to better
realize the relativity of Space and Time, and perceive that they are
merely symbols of Things used by the mind in dealing with finite
objects, and have no place in reality. When this is realized, then the
idea of Infinity in Time and Space is more readily grasped.
As Radenhausen says: "Beyond the range of human reason there is neither
Space nor Time; they are arbitrary conceptions of man, at which he has
arrived by the comparison and arrangement of different impressions
which he has received from the outside world. The conception of Space
arises from the sequence of the various forms which fill Space, by
which the external world appears to the individual man.
The conception of Time arises from the sequence of the various forms which change in
space (motion), by which the external world acts on the individual man,
and so on. But externally to ourselves, the distinction between
repletion of Space and mutation of Space does not exist, for each is in
constant transmutation, whatever is 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 center
and turning-point, and in a moment is eternity."
Next, the Intellect informs us that we must think of the Absolute as
containing within Itself all the Power there is, because there can be
no other source or reservoir of Power, and there can be no Power
outside of the All-Power. There can be no Power outside of the Absolute
to limit, confine, or conflict with It.
Any laws of the Universe must have been imposed by It, for there is
no other law-giver, and every manifestation of Energy, Force, or Power,
perceived or evident in Nature must be a part of the Power of the Absolute
working along lines laid down by it. In the Third Lesson, which will be entitled The
Will-to-Live, we shall see this Power manifesting along the lines of Life as we know it.
Next, the Intellect informs us that it is compelled to think of the
Absolute as containing within Itself all possible Knowledge or Wisdom,
because there can be no Knowledge or Wisdom outside of It, and
therefore all the Wisdom and Knowledge possible must be within It.
We see Mind, Wisdom, and Knowledge manifested by relative forms of Life,
and such must emanate from the Absolute in accordance with certain laws
laid down by It, for otherwise there would be no such wisdom, etc., for
there is nowhere outside of the All from whence it could come. The
effect cannot be greater than the cause. If there is anything unknown
to the Absolute, then it will never be known to finite minds.
So, therefore, ALL KNOWLEDGE that Is, Has Been, or Can Be, must be NOW
vested in the One--the Absolute.
This does not mean that the Absolute _thinks_, in any such sense as
does Man. The Absolute must Know, without Thinking. It does not have to
gather Knowledge by the process of Thinking, as does Man--such an Idea
would be ridiculous, for from whence could the Knowledge come outside
of itself. When man thinks he draws to himself Knowledge from the
Universal source by the action of the Mind, but the Absolute has only
itself to draw on. So we cannot imagine the Absolute compelled to Think
as we do.
But, lest we be misunderstood regarding this phase of the subject, we
may say here that the highest occult teachings inform us that the
Absolute _does_ manifest a quality somewhat akin to what we would call
constructive thought, and that such "thoughts" manifest into
objectivity and manifestation, and become Creation. Created Things,
according to the Occult teachings are "Thoughts of God."
Do not let this idea disturb you, and cause you to feel that you are nothing,
because you have been called into being by a Thought of the Infinite
One. Even a Thought of that One would be intensely real in the relative
world--actually Real to all except the Absolute itself--and even the
Absolute knows that the _Real_ part of its Creations must be a part of
itself manifested through its thought, for 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 merely to juggle with words.
The faintest Thought of the Infinite One would be far more real than anything
man could create--as solid as the mountain--as hard as steel--as durable as the
diamond--for, verily, even these are emanations of the Mind of the
Infinite, and are things of but a day, while the higher Thoughts--the
soul of Man--contains within itself a spark from the Divine Flame
itself--the Spirit of the Infinite.
But these things will appear in their own place, as we proceed with this series. We
have merely given you a little food for thought at this point, in connection with the
Mind of the Absolute.
So you see, good friends and students, that the Intellect in its
highest efforts, informs us that it finds itself compelled to report
that the One--the Absolute--That which it is compelled to admit really
exists--must be a One possessed of a nature so far transcending human
experience that the human mind finds itself without the proper
concepts, symbols, and words with which to think of It. But none the
less, the Intellect finds itself bound by its own laws to postulate the
existence of such an One.
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