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We cannot tell just what is meant by the word "Spirit," for we have
from: nothing with which to describe it. But we can think of it as meaningthe "essence" of Life and Being--the Reality underlying Universal Life.
Of course no name can be given to this One, that will fitly describe
it. But we have used the term "The Absolute" in our previous lessons,
and consider it advisable to continue its use, although the student may
substitute any other name that appeals to him more strongly.
We do not use the word God (except occasionally in order to bring out a shade of
meaning) not because we object to it, but because by doing so we would
run the risk of identifying The Absolute with some idea of a personal
god with certain theological attributes.
Nor does the word "Principle" appeal to us, for it seems to imply a cold, unfeeling,
abstract thing, while we conceive the Absolute Spirit or Being to be a warm, vital,
living, acting, feeling Reality. We do not use the word Nature, which many prefer,
because of its materialistic meaning to the minds of many, although the word is very
dear to us when referring to the outward manifestation of the Absolute Life.
Of the real nature of The Absolute, of course, we can know practically
nothing, because it transcends all human experience and Man has nothing
with which he can measure the Infinite. Spinoza was right when he said
that "to define God is to deny him," for any attempt to define, is, of
course an attempt to limit or make finite the Infinite.
To define a thing is to identify it with something else--and where is the something
else with which to identify the Infinite? The Absolute cannot be described in terms
of the Relative. It is not Something, although it contains within itself the reality underlying
Everything. It cannot be said to have the qualities of any of its apparently separated parts,
for it is the ALL. It is all that really IS.
It is beyond Matter, Force, or Mind as we know it, and yet these things
emanate from it, and must be within its nature. For what is in the
manifested must be in the manifestor--no stream can rise higher than
its source--the effect cannot be greater than the cause--you cannot get
something out of nothing.
But it is hard for the human mind to take hold of That which is beyond
its experience--many philosophers consider it impossible--and so we
must think of the Absolute in the concepts and terms of its highest
manifestation.
We find Mind higher in the scale than Matter or Energy,
and so we are justified in using the terms of Mind in speaking of the
Absolute, rather than the terms of Matter or Energy--so let us try to
think of an Infinite Mind, whose powers and capacities are raised to an
infinite degree--a Mind of which Herbert Spencer said that it was "a
mode of being as much transcending intelligence and will, as these
transcend mere mechanical motion."
While it is true (as all occultists know) that the best information
regarding the Absolute come from regions of the Self higher than
Intellect, yet we are in duty bound to examine the reports of the
Intellect concerning its information regarding the One.
The Intellect has been developed in us for use--for the purpose of examining,
considering, thinking--and it behooves us to employ it. By turning it
to this purpose, we not only strengthen and unfold it, but we also get
certain information that can reach us by no other channel. And
moreover, by such use of the Intellect we are able to discover many
fallacies and errors that have crept into our minds from the opinions
and dogmas of others--as Kant said: "The chief, and perhaps the only,
use of a philosophy of pure reason is a negative one. It is not an
organon for extending, but a discipline for limiting!
Instead of discovering truth, its modest function is to guard against error." Let
us then listen to the report of the Intellect, as well as of the higher fields of mentation.
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