Lesson XI Matter and Force.

Our last lesson closed in the midst of an enquiry into the manifestation known as Matter. As we stated there, Science has assumed that Matter is composed of atoms, and that these atoms may be divided and redivided until, finally, there will appear an atom incapable of further division – an Ultimate Atom, in fact – something in the nature of Absolute Matter. Various theories have been advanced by scientists to account for the atom – you must remember that this Ultimate Atom is a purely theoretical and hypothetical thing – no-one has ever found it, and it could not be seen even with the strongest microscope, even if it were found. Recent discoveries, notably that of the 'X-Rays' and 'Radium,' have disturbed these theories, and scientists just now are very much at sea regarding this question of 'the atom.' They generally had accepted the idea that the atom of hydrogen was the 'Ultimate Atom,' or at least so near to it that the difference was infinitesimal, and when these recent discoveries upset their theories, and the experiments showing the so-called 'radiant energy' and radio-activity' caused them to agree that that which had been considered the final thing in atoms was capable of still further analysis. Science at the present time is on the verge of admitting the Yogi teachings that the finer forms of Matter shade or melt into Energy or Force, and that Matter is but a less refined, or a grosser form of Energy or Force.

"The last thing in Matter,' as the newspapers and magazines somewhat flippantly style it, is what have been called 'electrons,' which are in the nature of minute charges of electricity. It has been stated by an eminent scientist that one may get a feeble idea of the relations between these electrons and the atom by imagining a room 200 feet long, 80 feet wide, and 50 feet high, and having scattered in this space 1,000 little electric charges, each the size of an ordinary full-stop or 'period' of newspaper type – this (.) is the size. The space and room enjoyed by the 'full-stop' in the aforesaid room, corresponds to the space and room enjoyed by the 'electrons' in an atom. When it is considered that the atom itself, containing these electrons, is invisible to the human sight, we may form an idea of the size of this thing called an 'electron' by modern science. These 'electrons' are stated to be violently energetic and to be in constant motion, revolving round each other like planets in a minute universe. It must be remembered that this theory has been evolved and accepted as a necessity by the scientists, although both the atom and 'electron' are invisible – they become necessary to account for certain other things, and so were invented, and will serve their purpose until something better offers itself. We mention the matter, not as accepting it as final, but merely to point out how near modern science is to accepting the Yogi theory of the identity of Matter with Energy or Force. Students will notice, from time to time, that each new scientific discovery will point further to this idea, and how, later on, Force and Energy will be recognized as shading and melting into 'Mind.' Some reader of this lesson, fifty years or more from now, will smile when he reads this prediction and sees how nearly it has been fulfilled. We extend our hand across the half-century to such future reader, who is very likely unborn at this moment. And even in that day, there will be no misunderstanding of 'Mind,' unless it be considered as a manifestation of the Absolute, instead of it being itself absolute, for Spirit is as much higher than Mind as we know it, as Mind is higher than Force or Energy, and as Force or Energy is higher than Matter. Mind, Force and Matter are three forms of one manifestation, and the Absolute underlies it all – it is the Manifestor of Manifestations.

Let us rapidly run over the accepted theories of modern science, regarding Matter, so that we may see how closely it is touching the Yogi teachings. Modern science regards Matter as occupying infinite space continuously, and being everywhere in some form. It also holds that the sum of Matter is eternal and unchangeable, that is, that there neither can be an addition to, nor subtraction from, the sum total of matter – that there never can be more matter, nor less matter, than there is at the present time, and that the total quantity now has always been the total quantity. This theory, of course, holds that Matter must have always existed, as it could not have been made out of 'nothing'; and must always exist because it cannot be destroyed, for 'something' can never become 'nothing.' It is held by science that although Matter may change its form, and work into countless combinations (as it does constantly), still Matter (in itself) never really changes; loses anything, or gains anything; and that it is the same yesterday, today and tomorrow. That it is, in fact, Infinite and Eternal. You see that science has been making a God of Matter – has been attributing to it qualities of the Absolute, instead of qualities belonging to a manifestation of the Absolute, such qualities being merely loaned it instead of being the 'property' of Matter. The Yogis hold that Matter (in itself) does not exist, but is a form of Energy, which Energy is a form of Mind, which Mind is a manifestation of the Absolute. For the purpose of teaching, however, it speaks of the three, Mind, Force and Matter as the Three Manifestations, shading into each other, and we will so speak of them in our lessons. Some scientists have held that Matter was 'The Whole Thing,' and that Force and Mind were but qualities and incidents of Matter. Others have held that Energy and Force was the 'Real Thing,' and that Matter was but a manifestation of Force, and that Mind was a quality or kind of Force. So far, none of the physical scientists treat Mind as being the 'Real Thing,' with Force and Matter as qualities or attributes, although some of the metaphysicians and philosophers have held that 'Mind is All, and All is Mind,' and that Matter and Force were 'illusions,' or non-existent. This view has been followed by certain schools of metaphysicians of religio-metaphysical cults. The student will see that the Yogi Philosophy accepts each and all of these views as partly correct, either viewed separately or collectively, but teaches that underlying all three of the so-called 'absolutes,' 'ultimates,' or 'real things,' lies the only Reality – the Absolute, from which the three Manifestations emanate. The Yogi Philosophy antagonizes none of the schools of thought, but harmonizes and explains each set of theories, under one grand system. Even among the various schools of Oriental thought are found the above-mentioned three forms of thought or theory, but those who search among the head-waters of the stream of the Ancient Teachings will find that all emerge from the true Yogi teachings of the One – the Absolute – the Manifestor of All Manifestations, transcending Matter, Force and even Mind.

Before leaving the physical scientists' theories of Matter, we must not neglect to mention that science has been forced to accept the theory of an 'ether,' or very fine form of Matter, which is stated to fill all space – the space between the stars and solar systems – the spaces between the atoms, molecules, 'electrons,' etc., in so-called 'solid' bodies. This 'ether' is stated to be quite thin, tenuous, rare, fine, etc., far more so, in fact, than any of the finest gases or vapors known to us. No-one has ever seen, heard, tasted, smelt, or felt this 'ether,' but its existence is found necessary to account for certain physical phenomena, the transmission of light and heat, etc. Science has found it imperative to hold that Matter is infinite, and that it exists in some form everywhere, and so is compelled to formulate and accept the existence of a very tenuous form of Matter to 'fill in the spaces,' and so the theory of 'ether' arose.

The Yogi Philosophy has no quarrel with Western physical science over this question of the 'Ether.' In fact, it holds that this 'ether' exists, in seven different grades of thinness or tenuity, the Sanskrit term (in use for centuries) being 'Akasa.' Akasa is the Sanskrit term for the principle of the Manifestation of Matter. The teachings are that it pervades and penetrates infinite space – that it is everywhere; omnipresent. It is taught that every and all forms of Matter evolve from this Akasa – first the six lower forms of 'ether' in succession; then the gases and vapors, in their order of fineness; then the air; then the liquids; then the solids. The Akasa is the substance composing the finest gases, and the densest solids – the sun; the moon; the stars; the air; the water; the human body; the body of animals; the body of plants; the earth; the rocks – everything having form; every shape; everything that can be sensed by the ordinary senses. Besides this, the higher forms of Akasa are finer and more tenuous and subtle than any form of matter perceptible to the senses of the ordinary man. The 'souls' of the disembodied, both those that have passed out at death, as well as those which are travelling in the astral body, have a 'body' of fine matter, imperceptible to the ordinary senses. And beings on higher planes than ours are encased in some of its subtle forms, such a vehicle being necessary for the holding together of the several elements in the constitution of man and the higher beings. Matter in some form is necessary for Force and Energy to play upon, and Mind must always have a body of Matter (oftener of the most refined kind) in order to manifest itself at all. The Absolute uses its finest form of Manifestation (Mind is its highest form) for certain expression, and Mind in turn, uses the lower vehicles, Force and Matter as its tools; instruments; conveniences; and vehicles of expression. We mention this at this place that the student may remember that there are grades of matter very much higher than that which are perceptible to our ordinary senses. So clearly is this fact known to advanced occultists, that some of the old writers, using Oriental imagery, have used the term 'The Body of God' in referring to Matter. And this expression may help the student to appreciate the importance and dignity of Matter, although seeing its comparative lowness in the scale. We should avoid the folly of the physical scientists who make of Matter a God; and the twin folly of many metaphysicians and idealists, who would make of Matter a base thing, a Devil, or even 'Nothing.'

We did not intend to take you into the details regarding Akasa in this lesson, but we may mention this much at this point. The essence or finest principle of Akasa is of so fine a form of Matter that it cannot be sensed by any except the highest form of intelligences – it is unknown to all except the highly evolved souls who use this form of Akasa as a vehicle or body. It is the thin veil of substance separating those advanced minds from the Universal Mind, but there is no real separation, and such Minds are in the closest contact with the Universal Mind. This form of Akasa is the highest form of Matter – some Yogi writers call it 'Matter Itself.' At the beginning of the several great periods of life in the various parts of the Universe – or in the various Universes, if you prefer the term – the only form of Matter manifested is Akasa in its finest form. Then the Absolute, using its manifestation of the Universal Mind, sets into operation Force, Energy or Prana which plays upon, or acts upon, this Akasa, and causes it to become each of the lower six forms of 'ether' in succession. That is, causes it to send forth a part of itself in those forms. Then, in succession it becomes manifested in the shape of the finer vapors; gases; air; liquids; solids, etc., until there is a manifestation of each form of Akasa from the highest (or Akasic Essence) to the densest solid. At the end of a world cycle, or as it progresses toward its end, there is a gradual 'drawing in' of the forms of Akasa, the densest forms disappearing, and being followed (after ages) by the next in line, until solids disappear; then liquids; then gases and vapors; and so on until all Akasa is drawn into itself, and only its essence, the principle of Akasa, remains, until it is again set into motion at the beginning of a new cycle.

The attentive and thoughtful student may ask himself whether, by analogy, he may not suppose that in some great Cosmic Cycle, there might not come a time when the Akasa would be drawn into the Prana and the Prana into the Chitta, and the Chitta into the Absolute itself. And whether the statement that these things are manifestations of the Absolute manifestor, does not imply that they had a 'beginning' – a time when the manifestation began. And whether this conclusion might not lead to another that there are a series of great Cosmic Cycles, and so on until the mind can think no further. To this expected question we would say that there are Cosmic processes so stupendous and magnificent that even souls so far advanced that they may be considered archangels and gods are unable to grasp the thought of them. The highest teachers have handed down to us this word, but as they do so they confess to having had glimpses of things so far transcending even their capacity for understanding and comprehension, that their god-like minds reeled and swam. This being the case, we may be justified in not asking the student to consider anything higher than a World Cycle, of which we may speak in a future lesson, or a future series of lessons. But remember this, brothers on the Path, that though this contemplation of the workings of the Divine Cosmos and its parts may seem to carry God afar off from this earth – from us – the Truth is that notwithstanding these stupendous operations and workings God – the Absolute – is here with you always; here around you; here in you. Closer than a brother is He – closer than a mother to her babe – closer than a lover to the loved one – nearer to You than is your heart; your blood; your brain. The Spirit is always with you – do not lose courage. And this is true of the humblest; the lowliest; the vilest – as truly as of the most exalted; the highest; the purest. The difference is only in the degree of recognition of the Spirit on the part of the Man.

Let not these scientific statements and teachings distress you, if you fail to understand them, or have no taste for them. It is not necessary for you even to believe them, much less understand them, much less like the study. This is all that is necessary: Learn to know that God is within you and all others – that you are as necessary to Him as He is to you, for you are a part of His plan – learn to realize the One Life in All – and open yourself to the inflow of the Divine Love and Wisdom, and be willing to grow, develop and unfold. In your studies you will find that the same law applies to the great things and the small, in this world of forms. The same law governs the evolution of Universes that regulates the life of the atom. 'As above, so below,' says the old occult proverb, and the more you study the more will you perceive its truth. Study the things that lie nearest to you, and you will have the key to the things beyond you. 'There is no great, there is no small' in God's World of Forms. Have Faith – have Courage – have Hope – and above all Have Love, and Charity.

We shall now consider the Second Great Manifestation or Relativity.

(2) Energy or Force (Prana)

Energy or Force is a principle of Nature which may be defined as 'the power of resisting or overcoming resistance,' or 'that which produces Motion,' A bent spring possesses Energy, for it is capable of doing work in returning to its former form; a charge of gunpowder possesses Energy, for it is capable of doing work in exploding; a Leyden jar charged with electricity possesses Energy, for it is capable of doing work in being discharged. All particles of Matter that fill infinite space are in constant and perpetual motion. This motion is considered by science to be infinite and eternal, that is, existing everywhere and forever. Every physical change and every chemical process is associated with a change in the atoms composing Matter – a readjustment and changing of combinations. All forms of motion; gravitation; all forms of force; electricity; magnetism; light; heat; cohesion; nerve-force; in fact all forms of motion, or force, that manifest in the change in the position of the particles of matter, are forms of Energy, or manifestations of its principle. To those unfamiliar with the subject, the idea of Energy perhaps may be best carried in the mind by the idea of 'the Principle causing Motion and Change in Matter.'

The theories of modern science regarding Energy, resemble those regarding Matter. That is, it is held that although Energy may be manifest in numberless forms, and may be transformed and changed from one form to another, yet the sum total of Energy in the Universe is fixed and unchangeable, and that not a single particle of Energy may be created or destroyed – no matter how it may change form and transform itself into varying forms, that such changes are like the changing forms and combinations of Matter, and are merely relative and not actual, inasmuch as Energy as a whole is not affected and remains the same in principle and amount. This theory or principle of physical science is known as The Principle of the Conservation of Energy.'

It will be seen from a consideration of the above that science holds that no material power can bring into existence a single particle of Matter, or a single particle of Energy. Nor can any material power take out of existence a single particle of either Matter or Energy. Both are regarded as fixed and unchangeable . We may change the form of Matter, or rather the combinations of its atoms, and we may transform one form of Energy into another, and so on, but neither may be created or destroyed. Energy is the principle that works change in Matter, and many scientists speak of it as a 'property or quality of Matter,' while others regard it as a separate principle, working in connection with Matter. An example of the transformation of one form of Energy into another, and so on, is as follows:

An electric lamp shows a light, which light is produced by the passage of electricity through the little thread of carbon, the latter offering a resistance to the electricity – resistance causing the energy of the electricity to be transformed into heat and light. The electricity is produced from a dynamo, the power of which is imparted by a steam engine. The steam engine takes up motion from the Energy of steam, which steam is produced by the expansion of water by the Energy of heat. The heat is a form of Energy transformed from the Energy in the coal, which energy is released by combustion. The coal obtains its chemical energy from the sun which imparted it to the trees from which the coal originated, or else, perhaps, from the Energy inherent in its atoms. The sun or atoms obtained their Energy from the Universal Energy. So you see, the whole process is a chain of transformation. It might be carried much further; for instance, the electricity might have been used to run a belt, and the belt to impart its motion to certain machinery, and so on. But the principle is the same in all cases. The student is advised to read some elementary work on Natural Philosophy, or Physics, in order to get a more detailed idea of Energy, Force, Motion, etc. Examples of the transforming of Energy from one form of motion to another may be seen in every act. We pick up a ball, and sending a nerve-current from the brain, cause certain muscles of the arm to contract and expand, which process imparts motion to the ball and throws it from the hand. The ball strikes another object, and throws it down, and so on. A row of bricks around the world could be toppled over, one after the other, by imparting a slight motion to the first one, which would pass it on to the next, and so on. The Energy in gunpowder, when released in a close chamber, is imparted to the bullet in the shape of motion, and the bullet travels through space, until the Energy in the earth, known as the Attraction of Gravitation, overcomes the imparted motion of the powder, and eventually imparts to the bullet a new motion which causes it to be drawn toward the earth.

Science (both physical and occult) teaches that all Matter is in constant motion – that is, the atoms are in constant vibration. This motion or vibration of course is imparted by the principle of Energy. We cannot perceive this motion, but it is known to exist, and Life as it is would be impossible without it. Each form of Matter has its own rate of vibration. We cannot spare the space for a consideration of this part of the subject, and must refer the student who wishes to investigate the theories and facts of material science to the many textbooks on the subject which may be found at any bookstore or public library. We have stated the principal theory, and will now pass on to the Yogi teaching of Prana, which corresponds very closely with the teachings of physical science regarding Energy. In fact there is very little ground for difference on general principles possible to investigators of the subject.

The Yogi philosophy teaches that in the world of forms, or relativity, all Matter, or forms of Akasa, is in perpetual motion – there is no rest in the world of Matter. The apparent rest of material objects is only relative and not a fact. Heat and Light are merely forms of motion, a manifestation of Energy. Suns and worlds rush through space – their particles are constantly changing and moving – chemical composition and decomposition is constant and unceasing – building up and breaking down are invariable incidents of cell-life; atom-life; and molecular being. There is no rest in Nature at any point. Work is constantly being done, and something is always being produced (in the sense of new combinations being formed, for there is no creation of something from nothing).

This Energy or Force, the cause of Motion, Change and Action, is known by the Sanskri word 'Prana.' Prana, like Matter or Akasa, is present everywhere. Modern physical science holds that both are 'eternal' in themselves, but the Yogi Philosophy teaches that they are both emanations or Manifestations of the Absolute, and are eternal only through the Absolute, and not in themselves – in themselves they are relative and not eternal. They were expressed, manifested or 'projected' from the Absolute, and again may be withdrawn within the Unmanifest, but with this explanation, they are what physical science supposes them to be , when it speaks of them as 'infinite and eternal.' Modern science, as a rule, considers them as separate principles, but the Yogi Philosophy teaches that Matter or Akasa is a grosser form of Energy or Prana, and was projected from the latter. But to all intents and purposes, they may be regarded as two separate principles, in our consideration of the Universe.

Prana manifests in all forms of action, energy, motion, and force, as we have explained in our consideration of Energy. It has many grades, forms and degrees, but the principle underlying each is the same. These different forms may be transformed from one to another, as we have seen in our consideration of Energy, the Eastern and Western teaching agreeing perfectly in this respect. They also agree, in the main, in the theory of the 'Conservation of Energy,' inasmuch as the Yogi teachings are that the sum-total of the Prana in the Universe cannot be added to or taken away from; but here, note the difference, the Yogis teach that Prana is a grosser form of Mind, and is expressed by the Absolute through Mind, and may be withdrawn eventually in the same way. But in the general consideration of the subject, the Western theory may be accepted as a reasonable 'working hypothesis.'

Western science teaches that 'there can be no Matter without Energy – and no Energy without Matter.' The Yogi Philosophy agrees that Matter without Energy is inconceivable, but that there is such a thing as Energy without Matter, for there was Energy or Prana before there was Matter or Akasa, although in that case there was merely the real principle of Energy, latent and not manifested in Motion, which is far from being the same as that something caused by the play of Energy upon Matter, which we call Motion and Force. One was non-acting, while the other is manifest action. As we sense the Universe, however, there is no matter without Energy, and no Energy not manifested in and through Matter. So in this case also, the Western theory may be accepted by the student as a 'working hypothesis,' although he must not lose sight of the real teaching.

We have spoken of Prana, or rather, of that form of Prana known as Vital Energy, etc., in our little manual 'Science of Breath,' and in some of our 'Fourteen Lessons,' and in 'Hatha Yoga.' In our next series of lessons, which will be on the subject of 'Raja Yoga,' we will take up many important questions regarding Prana in its other forms (that is, apart from Vital Force, etc.) and its control by the Mind and Will. The student may see, from what we have said, that Prana being a grosser manifestation than Chitta or Mind-substance, and in fact, a projection or form of same, that one who understands the laws and principles of the matter may exercise a great control over Prana through the Mind, under the direction of the Will. This subject comes under the head of 'Raja Yoga' and will be considered in our treatment of that subject in our next lessons as above stated. We cannot dwell upon the matter at this point, but in order that you may form a general idea of it, we may say that the positive can always control the negative. Chitta stands to Prana in the relation of the positive to the negative – and the control is possible, with knowledge, under the direction of the Will. What the Yogis know as Pranayama is the science or art of controlling the Prana by the Mind, or Will. This is a feature of the science of 'Raja Yoga,' and in its highest form, as possessed and exercised by the advanced spiritual men of the East and West, constitutes the basis of the power of the 'Adepts,' and 'Masters,' as they are known to the world. The greater teachings on the subject are carefully kept within the knowledge of the few, lest mankind would basely misuse the power were it to be made known generally. But still, there is quite a portion of the teachings that are now allowed to be made public to those ready for it, and anyone possessed of sufficient application and determination, in connection with spiritual development, may put into practice a greater or less degree of the science of Pranayama. There are other features of 'Raja Yoga,' besides this one, such as the control of the Mind or Chitta, etc., but Pranayama forms one of the leading teachings.

Before leaving the subject of Energy or Prana, we wish to call the attention of our students to the fact that occasional glimpses of the truth of the Yogi teachings that Energy is a grosser manifestation of Mind, and shades or melts into the latter, are afforded to close scientific observers of the phenomenon of Energy or Force. Observers and investigators have been struck by the occasional conviction that Force or Energy, in some of its forms, displayed a something akin to intelligent action, instead of acting like 'blind' force. When the attention of the scientific investigators is directed to this fact (and it will be before long) they will notice, classify and investigate the same, and new theories will be evolved and taught to account for the same. Science must eventually come to accept facts bearing out the truths of the Yogi teachings – for they exist.

Leaving the subject of Prana or Energy, we pass on to a consideration of the Third Great Manifestation or Relativity:

(3)Mind; Mind-substance (Chitta).

Let us first see what physical science has to say regarding what is known as 'Mind.' Western material science has hazarded many theories regarding the nature of Mind. As a rule they have discarded the theories of the metaphysicians and philosophers of the past, and have sought to find a material basis for mental phenomena. They have tried to find a satisfactory theory along the lines that Mind is simply a manifestation of Matter – a chemical effect – a mechanical effect, etc. – something growing out of; emanating from; or manifesting from Matter. One leading scientist has hazarded the idea that the brain secreted Mind, just as the liver secreted bile. Just think of it – Mind a secretion of Matter! The materialists have made the mistake of commencing at the wrong end. They would make Matter the Ultimate and Absolute, and Energy and Mind something springing from it, when the reverse of the process would be far nearer correct according to the Yogi teachings. However, advanced science is beginning to see its error, and is inclining to the idea that Mind, Energy and Matter are one thing – different forms of something that they are calling 'Substance,' and similar names. They are drawing much nearer to the 'dreams' of the occultists, whom they formerly despised.

Webster defines 'Mind' as follows: "The intellectual or rational faculty in man; the understanding; the power that conceives, judges or reasons," which definition entirely overlooks the fact that Mind is manifest in the lower animals, and in plant life, and even in minerals. However, those holding the idea that Mind belongs to man alone, call the Mind of animals, instinct, appetency, etc., and the Mind in minerals, 'chemical affinity,' etc. 'Instinct' is the term generally applied to the mental operations of the lower animals, and 'Appetency' is defined as follows by the authority above mentioned: "Appetency is the tendency of organized bodies to select and imbibe such portions of matter as serve to support and nourish them, or such particles as are designed through their agency, to carry on the animal or vegetable economy." So that those holding the theory of man's monopoly of Mind, nevertheless have to admit the possession of 'something like Mind' in the lower animal and vegetable kingdoms. Recent scientific observers regard the chemical or molecular action of minerals as a form of mind, which view, of course, is that of the Yogis who hold that the Mind is an invariable accompaniment of Matter and Energy, this being true of every atom as well as the combinations of atoms. The Yogis hold that all forms of consciousness from mere sensation to the highest forms of spiritual consciousness, are all manifestations and forms of Mind.

In this lesson we shall not have space to consider questions of psychology, in fact, such a course would be foreign to the purpose of this lesson. But in order to convey to the student our idea of the meaning of 'Mind' we must say that by 'a manifestation of Mind' we mean any act of consciousness, and by 'consciousness' we mean any evidence or manifestation of 'awareness,' from mere 'sensation' to the highest forms of consciousness. The student presently will see why we make this explanation.

"Sensation,' the lowest form of consciousness known to us, is defined by Webster as: "An impression made upon the mind through the medium of the organs of sense; feeling awakened by external objects, or by some change in the internal state of the body." Sensation is that form of 'awareness' or consciousness, known as a 'feeling.' It is not exactly the same as 'perception,' for 'sensation' is a 'feeling,' while 'perception' is a 'knowing' of the 'sensation' – the 'perception' interprets the 'sensation.' For instance, we may 'feel' the presence of a fly on our hand – that is 'sensation.' When our mind realizes that something is on the hand causing a sensation, that is 'perception.' One's sense of smell may make him aware of an odor, then his mind turns its attention to the odor, in response to the stimulus of the sensation, and realizes that he is smelling a rose – do you note the distinction? However, this is not a lesson in psychology – we merely want you to realize what 'sensation' is, when we speak of it as an evidence of mind. There can be no sensation without some bit of Mind-substance to accept it. Just as there can be no sensation unless there is something to 'cause' it – so there can be no sensation unless there is something to 'receive' it – and that receiving-thing is Mind-substance in some degree or form. This is the point we wish you to remember. Simple Consciousness and Self-Consciousness are higher forms of 'awareness' than Sensation, but the difference is only in degree, not in kind. The Sensation of the most undeveloped form of life differs only in degree from the highest form of consciousness or mental effort on the part of Man, or even beings much higher in the scale than Man (for such beings exist – they are as much more advanced than man, as man is than the beetle – but they were once men, and men will be like them some day). Outside of the Absolute, all degrees of 'knowing' are acts of the Mind, and the forms are mere matters of degree. Mind is a universal principle, just as is Matter or Energy, and it resembles them very closely regarding its manifestations and combinations.

Let us return to the views of modern science. We will take Ernest Haekel as representing the front rank of advanced science today. His works are regarded as extreme and radical, and he embodies in them the advanced theories of the materialistic thought of the age. Haekel doesn't recognize anything higher than 'Substance,' and believes the universe to be self-existing, and without any preceding cause. His works show, however, that modern science has gotten away from the old materialist idea of 'dead' matter, and 'raw' matter, and that he, himself has reached the highest materialistic concept known to the mind of Man. In fact, the school of thought that he has founded, advancing along the lines laid down by him, will soon be separated by only the thinnest partition from the school of advanced 'spiritual' thought. One is reminded of the great tunnel through the Alps, in which the work was begun from each of the two sides, the two sets of workers meeting exactly in the middle, and the two halves of the tunnel being found to fit exactly to each other's lines. Each set of these mental workers will meet the other, and will find the Absolute in the centre – although they may call it by different names.

Haekel in his great work 'The Wonders of Life,' lays down the doctrine of a Monism composed of a 'trinity of Substance.' He formulates it in the following three propositions: "(1) No matter without force and without sensation; (2) No force without matter and without sensation; (3) No sensation without matter and without force." He goes on to say of the above: "These three fundamental attributes are found inseparably united throughout the whole universe, in every atom and every molecule." This is a most wonderful admission coming from one of the leaders – if not the leader of modern materialist thought. Its significance will be appreciated by those of our students who are familiar with the old materialistic point of view, as contrasted with that of the Yogi teachings. Haekel in his consideration of the three-fold aspect of Substance, holds that Matter is an extended substance, occupying infinite space, and being eternal and unchangeable; that Energy or Force is also infinite, in eternal motion, and unchangeable in its sum-total, according to the law of 'conservation of energy'; that sensation being joined to matter and energy as the third attribute of substance, the universal law of the permanence of substance must be extended to it, therefore, sensation must be eternal and unchangeable in its quantity or sum-total. He holds that 'changes' in sensation, like those in matter or energy, mean only the conversion of one form of itself into another form of itself. It will be seen that by 'sensation,' Haekel means that which we call Mind, for he explains that 'the whole mental life of humanity has its roots in the sensations of each individual,' and he approvingly quotes Nageli's remark that: "The mind of man is only the highest development of the spiritual processes that animate the whole of nature." Consider this as coming from the centre of advanced materialistic thought. Is not the trend of events made plain?

The student will note the differences between the Yogi Philosophy and Scientific Monism as expounded by Haekel and other leading scientists representing the school of 'The New Materialism.' The Yogi Philosophy teaches the existence and being of the only Reality – the Absolute, which reality manifests in the shape of Three Great Relativities, Matter or Akasa; Energy, Force or Prana, and Mind, Mind-substance, or Chitta (the latter being in the nature of 'a refined and subtle principle,' rather than of a 'substance' akin to matter.) These three manifestations, are really but three forms of one great manifestation, and proceed from the finest, Mind, to the next finest, Energy or Force, on to the grossest, Matter – the three shading into each other, as explained in this lesson. The manifestations emanate from the Absolute, and may again be withdrawn into it – they are relative to it, and in the absolute sense of words have no real existence, that is, no existence apart from the Absolute. The Absolute is all that really IS – that is, that exists of itself – is self-existent – depends upon nothing else – has no cause – has nothing into which it may be withdrawn or absorbed. The school of Scientific Monism holds that all that there IS is a physical something which they call 'Substance,' which possesses three 'attributes or properties,' which are called Matter, Energy and Sensation. Matter is regarded as the space-occupying property or attribute; Energy as the moving or motor property or attribute; and Sensation as the feeling (and consequently 'thinking') attribute or quality. 'Substance' is held to be self-existent; infinite; eternal; and unchangeable in quantity or sum-total, although apparently changeable in the forms of its attributes or qualities.

The Yogi Philosophy teaches the existence of the Spirit, that presence of the Absolute outside of its manifestations – Scientific Monism has nothing to say of Spirit (it does not recognise it) and 'Substance' seems to be the sum or combination of Matter, Energy and Sensation, rather than as a 'thing in itself' from which all relativities flow. So far as we are able to see and understand the philosophy of Scientific Monism, it does not speak of or teach of anything akin to the 'Spirit' or 'Essence' of 'Substance,' but instead, treats Substance as a purely physical thing, the spiritual nature of things being denied, or ignored as unnecessary and non-existent. We trust that we have correctly reported the ideas of this Monistic school of materialistic, scientific thought, at least such has been our intention. It seems to us as if that school holds to the idea of a self-existent Universe – a universe without a cause, or God, or Absolute Being – in other words, its teaching seems to be that the Universe is its own God. It, of course, denies the survival of consciousness after death, or the immortality of the soul, and teaches that the 'soul' is a purely material and physical thing, a development of 'Sensation.' We call our students' attention to the differences between the two philosophies, as well as to their points of resemblance. Both teach the 'One-ness of All,' but how different is the understanding of that ONE! We think that the Spiritual Mind of the student will so illuminate his Intellect that it will see the truth in the midst of these conflicting teachings, which still show in their resemblance, that instinctive and intuitive leaning of the human mind toward the idea of 'One-ness.' To those to whom have come the spiritual awakening of consciousness, will be apparent the point at which the Monistic Philosophy leaves the right Path for the illusive side track from which it will be compelled to return in the future.

In our next lesson we will endeavor to explain the nature and qualities of Chitta or Mind-Substance, as well as to give you the teachings regarding Atman or Spirit, and Man's relation to the Absolute.

Peace be to thee.

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