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1God, Man and the Universe; and these three resolve into two; as eternal mind and eternal substance or Ether. Motion itself, is only the inter-action of these two. The great Arcana being; that, Spirit and Matter are at last One, under different forms of expression. Mind, alone, being eternal, and Consciousness Immortal. There is a dif¬ ference between these two. Mind is God without beginning and with¬ out end. The universe of mind is the sub-consciousness of Deity. And differentiated consciousness is an individualized atom of God. It is an evolution, per se, to which the whole universe is progressing, but to which it can never attain the end; because, it is both illimitable in bounds and inconceivable in results. Hence, to come back nearer to ourselves, we see that it is in order and quite natural; that, if the measure of consciousness attained by the evolving monad, when the state of man is reached, does not or cannot awaken Itself to Itself, but is only a reflection of the earthly maya; then it can have no vitality left at death of the body to keep its grip upon the spiritual attraction of its Ego. Its failure to realize itself, is the signature which it has affixed to its own spiritual death warrant; and, unless, the monad can hold on its way and finally coalesce with its Ego, it goes, like the body, back into the universal womb and tomb of the Universe.
2Life is the final mystery of God. The old philosopher who wrote those fines knew more than appears upon the surface. It means that, to solve the problem of fife is to exhaust the mysteries of God; i.e., to be equal to Him or It; and as this is impossible, the answer is clear, the problem cannot be solved. Life is motion, says science; well, so is thought; for thinking im¬ plies action, mental or spiritual. All action is motion; and without mind, existence becomes a blank. Life may be consciously or uncon¬ sciously, active; but in any state it is still action; and it is only a dif¬ ference of degree, between the active man and the apparently passive rock; for fife is in both. So that, to say that fife is motion simply begs the question. So likewise does the answer of the theologian; who, dogc iooqle QUOTATIONS FROM LETTERS 193 matically says, it is the Breath of God; since, neither he nor any one else knows what the Breath of God is. In each and every answer, we find the same sorry attempt to conceal ignorance by the jugglery of words. But in spite of this, and in spite of the experiences of the ages, in every generation, man thinks the problem capable of solu¬ tion, and sets out to solve the Riddle of the Sphinx. The fully devel¬ oped soul knows that the problem is and will remain, unsolved.
3As I look back over the mental excursions and spiritual explor¬ ations, I made into the mystical regions of the unknown, I can see rung after rung of my spiritual ladder, still there, clear and distinct, each stone built upon solid fact and scintillating with the light of truth as it spans the two worlds, like stepping stones to the Infinite, until they reach the Mystery of Life and God, or the Origin of the Vast Universe of Being. Mind and Soul fail to go farther, and beyond this point, not even God, He, She, or It can go; because of the ever eternal beyond. It is right at this point where science has the advantage of religion and scores a grand truth. “There is no possible point in this universe,” says Tyndall, “nor any conceivable state of existence where it can be said, This is the End; This is the Ultimate; for there is always some¬ thing beyond.” The scientist, laboriously seeking the origin of life; the theologian, attempting to define the nature of God; and the tran¬ scendental mystic, seeking the Philosopher’s Stone; comprise a trinity of thinking idiots, that the world could very well do without. Each, in his own special sphere, looks with contempt upon the other; and each spends his time fruitlessly chasing a “Will o’ the Wisp.”
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
1God, Man and the Universe; and these three resolve into two; as eternal mind and eternal substance or Ether. Motion itself, is only the inter-action of these two. The great Arcana being; that, Spirit and Matter are at last One, under different forms of expression. Mind, alone, being eternal, and Consciousness Immortal. There is a dif¬ ference between these two. Mind is God without beginning and with¬ out end. The universe of mind is the sub-consciousness of Deity. And differentiated consciousness is an individualized atom of God. It is an evolution, per se, to which the whole universe is progressing, but to which it can never attain the end; because, it is both illimitable in bounds and inconceivable in results. Hence, to come back nearer to ourselves, we see that it is in order and quite natural; that, if the measure of consciousness attained by the evolving monad, when the state of man is reached, does not or cannot awaken Itself to Itself, but is only a reflection of the earthly maya; then it can have no vitality left at death of the body to keep its grip upon the spiritual attraction of its Ego. Its failure to realize itself, is the signature which it has affixed to its own spiritual death warrant; and, unless, the monad can hold on its way and finally coalesce with its Ego, it goes, like the body, back into the universal womb and tomb of the Universe.
2Life is the final mystery of God. The old philosopher who wrote those fines knew more than appears upon the surface. It means that, to solve the problem of fife is to exhaust the mysteries of God; i.e., to be equal to Him or It; and as this is impossible, the answer is clear, the problem cannot be solved. Life is motion, says science; well, so is thought; for thinking im¬ plies action, mental or spiritual. All action is motion; and without mind, existence becomes a blank. Life may be consciously or uncon¬ sciously, active; but in any state it is still action; and it is only a dif¬ ference of degree, between the active man and the apparently passive rock; for fife is in both. So that, to say that fife is motion simply begs the question. So likewise does the answer of the theologian; who, dogc iooqle QUOTATIONS FROM LETTERS 193 matically says, it is the Breath of God; since, neither he nor any one else knows what the Breath of God is. In each and every answer, we find the same sorry attempt to conceal ignorance by the jugglery of words. But in spite of this, and in spite of the experiences of the ages, in every generation, man thinks the problem capable of solu¬ tion, and sets out to solve the Riddle of the Sphinx. The fully devel¬ oped soul knows that the problem is and will remain, unsolved.
3As I look back over the mental excursions and spiritual explor¬ ations, I made into the mystical regions of the unknown, I can see rung after rung of my spiritual ladder, still there, clear and distinct, each stone built upon solid fact and scintillating with the light of truth as it spans the two worlds, like stepping stones to the Infinite, until they reach the Mystery of Life and God, or the Origin of the Vast Universe of Being. Mind and Soul fail to go farther, and beyond this point, not even God, He, She, or It can go; because of the ever eternal beyond. It is right at this point where science has the advantage of religion and scores a grand truth. “There is no possible point in this universe,” says Tyndall, “nor any conceivable state of existence where it can be said, This is the End; This is the Ultimate; for there is always some¬ thing beyond.” The scientist, laboriously seeking the origin of life; the theologian, attempting to define the nature of God; and the tran¬ scendental mystic, seeking the Philosopher’s Stone; comprise a trinity of thinking idiots, that the world could very well do without. Each, in his own special sphere, looks with contempt upon the other; and each spends his time fruitlessly chasing a “Will o’ the Wisp.”
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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