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One of the first reports of the Intellect, concerning the Absolute, is
from: that it must have existed forever, and must continue to exist forever.There is no escape from this conclusion, whether one view the matter
from the viewpoint of the materialist, philosopher, occultist, or
theologian. The Absolute could not have sprung from Nothing, and there
was no other cause outside of itself from which it could have emanated.
And there can be no cause outside of itself which can terminate its
being. And we cannot conceive of Infinite Life, or Absolute Life,
dying. So the Absolute must be Eternal--such is the report of the
Intellect.
This idea of the Eternal is practically unthinkable to the human mind,
although it is forced to believe that it must be a quality of the
Absolute. The trouble arises from the fact that the Intellect is
compelled to see everything through the veil of Time, and Cause and Effect.
Now, Cause and Effect, and Time, are merely phenomena or
appearances of the relative world, and have no place in the Absolute
and Real. Let us see if we can understand this.
Reflection will show you that the only reason that you are unable to
think of or picture a Causeless Cause, is because everything that you
have experienced in this relative world of the senses has had a
cause--something from which it sprung. You have seen Cause and Effect
in full operation all about you, and quite naturally your Intellect has
taken it for granted that there can be nothing uncaused--nothing
without a preceding cause.
And the Intellect is perfectly right, so far as Things are concerned, for all
Things are relative and are therefore caused. But back of the caused things
must lie THAT which is the Great Causer of Things, and which, not being a
Thing itself, cannot have been caused--cannot be the effect of a cause.
Your minds reel when you try to form a mental image of That which has had no
cause, because you have had no experience in the sense world of such a thing,
and there fail to form the image. It is out of your experience, and you cannot form the
mental picture. But yet your mind is compelled to believe that there must have been an
Original One, that can have had no cause.
This is a hard task for the Intellect, but in time it comes to see just where the
trouble lies, and ceases to interpose objections to the voice of the higher regions of the self.
And, the Intellect experiences a similar difficulty when it tries to
think of an Eternal--a That which is above and outside of Time. We see
Time in operation everywhere, and take it for granted that Time is a
reality--an actual thing. But this is a mistake of the senses.
There is no such thing as Time, in reality. Time exists solely in our minds. It
is merely a form of perception by which we express our consciousness of
the Change in Things.
We cannot think of Time except in connection with a succession of
changes of things in our consciousness--either things of the outer
world, or the passing of thought-things through our mind. A day is
merely the consciousness of the passing of the sun--an hour or minute
merely the subdivision of the day, or else the consciousness of the
movement of the hands of the clock--merely the consciousness of the
movement of Things--the symbols of changes in Things. In a world
without changes in Things, there would be no such thing as Time. Time
is but a mental invention. Such is the report of the Intellect.
And, besides the conclusions of pure abstract reasoning about Time, we
may see many instances of the relativity of Time in our everyday
experiences. We all know that when we are interested Time seems to pass
rapidly, and when we are bored it drags along in a shameful manner.
We know that when we are happy, Time develops the speed of a meteor, while
when we are unhappy it crawls like a tortoise. When we are interested
or happy our attention is largely diverted from the changes occurring
in things--because we do not notice the Things so closely. And while we
are miserable or bored, we notice the details in Things, and their
changes, until the length of time seems interminable.
A tiny insect mite may, and does, live a lifetime of birth, growth, marriage,
reproduction, old age, and death, in a few minutes, and no doubt its
life seems as full as does that of the elephant with his hundred years.
Why? _Because so many things haze happened!_ When we are conscious of
many things happening, we get the impression and sensation of the
length of time. The greater the consciousness of things, the greater
the sensation of Time. When we are so interested in talking to a loved
one that we forget all that is occurring about us, then the hours fly
by unheeded, while the same hours seem like days to one in the same
place who is not interested or occupied with some task.
Men have nodded, and in the second before awakening they have dreamed
of events that seemed to have required the passage of years. Many of
you have had experiences of this kind, and many such cases have been
recorded by science. On the other hand, one may fall asleep and remain
unconscious, but without dreams, for hours, and upon awakening will
insist that he has merely nodded. Time belongs to the relative mind,
and has no place in the Eternal or Absolute.
Next, the Intellect informs us that it must think of the Absolute as
Infinite in Space--present everywhere--Omnipresent. It cannot be
limited, for there is nothing outside of itself to limit it. There is
no such place as Nowhere. Every place is in the Everywhere. And
Everywhere is filled with the All--the Infinite Reality--the Absolute.
And, just as was the case with the idea of Time, we find it most
difficult--if not indeed impossible--to form an idea of an
Omnipresent--of That which occupies Infinite Space. This because
everything that our minds have experienced has had dimensions and
limits.
The secret lies in the fact that Space, like Time, has no real
existence outside of our perception of consciousness of the relative
position of Things--material objects. We see this thing here, and that
thing there. Between them is Nothingness. We take another object, say a
yard-stick, and measure off this Nothingness between the two objects,
and we call this measure of Nothingness by the term Distance.
And yet we cannot have measured Nothingness--that is impossible. What
have we really done? Simply this, determined how many lengths of yard-stick
could be laid between the other two objects.
We call this process measuring Space, but Space is Nothing, and we have
merely determined the relative position of objects.
To "measure Space" we must have three Things or objects, _i.e._,
(l) The object from which we start the measure;
(2) The object with which we measure; and
(3) The object with which we end our measurement.
We are unable to conceive of Infinite Space, because we lack the third object
in the measuring process--the ending object. We may use ourselves as a starting point,
and the mental yard-stick is always at hand, but where is the object at the other side of
Infinity of Space by which the measurement may be ended? It is not there, and we cannot
think of the end without it.
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