(12) We see around us that which is called "Matter," which forms the physical foundation for all forms. Is THE ALL merely Matter? Not at all! Matter cannot manifest Life or Mind, and as Life and Mind are manifested in the Universe, THE ALL cannot be Matter, for nothing rises higher than its own source--nothing is ever manifested in an effect that is not in the cause--nothing is evolved as a consequent that is not involved as an antecedent. And then Modern Science informs us that there is really no such thing as Matter--that what we call Matter is merely "interrupted energy or force," that is, energy or force at a low rate of vibration. As a recent writer has said "Matter has melted into Mystery." Even Material Science has abandoned the theory of Matter, and now rests on the basis of "Energy."

(7) Not only is this esoteric conception of the Many in One, and the One in Many, a fundamental conception of the ancient esoteric and occult teachings, but the same truth in another form is presented by advanced modern science in its conception of the Universal Substance. Science postulates the existence of a Universal Substance, known under many names, from which all Things proceed. It matters not whether this Universal Substance be called "Primordial Substance," or "Infinite and Eternal Energy," or "The Universal Ether," the fact remains that science postulates its existence as a fundamental, substantial Something, of and in which all forms and phases of phenomenal existence are but manifestations. In the same way, those schools of transcendental philosophy which postulate the existence of a Universal Mind teach that all forms and phases of phenomenal existence are but Thought Forms in the Universal Mind. And the old Brahmanical teachings likewise hold that the Many exist but as incidents of the "dream" or "meditation" of the Lord High Brahma.

(6) Something besides a unity there must be or all would be indiscernibly buried, shapeless within that unbroken whole: none of the real beings would exist if that unity remained at halt within itself: the plurality of these beings, offspring of the unity, could not exist without their own nexts taking the outward path; these are the beings holding the rank of souls.

In the same way the outgoing process could not end with the souls, their issue stifled: every Kind must produce its next; it must unfold from some concentrated central principle as from a seed, and so advance to its term in the varied forms of sense. The prior in its being will remain unalterably in the native seat; but there is the lower phase, begotten to it by an ineffable faculty of its being, native to soul as it exists in the Supreme.

To this power we cannot impute any halt, any limit of jealous grudging; it must move for ever outward until the universe stands accomplished to the ultimate possibility. All, thus, is produced by an inexhaustible power giving its gift to the universe, no part of which it can endure to see without some share in its being.

There is, besides, no principle that can prevent anything from partaking, to the extent of its own individual receptivity in the Nature of Good. If therefore Matter has always existed, that existence is enough to ensure its participation in the being which, according to each receptivity, communicates the supreme good universally: if on the contrary, Matter has come into being as a necessary sequence of the causes preceding it, that origin would similarly prevent it standing apart from the scheme as though it were out of reach of the principle to whose grace it owes its existence.

In sum: The loveliness that is in the sense-realm is an index of the nobleness of the Intellectual sphere, displaying its power and its goodness alike: and all things are for ever linked; the one order Intellectual in its being, the other of sense; one self-existent, the other eternally taking its being by participation in that first, and to the full of its power reproducing the Intellectual nature.

(3) And of the matter stored beneath it , the Father made of it a universal body, and packing it together made it spherical - wrapping it round the life - [a sphere] which is immortal in itself, and that doth make materiality eternal. But He, the Father, full-filled with His ideas, did sow the lives as in a cave, willing to order forth the life with every kind of living. So He with deathlessness enclosed the universal body, that matter might not wish to separate itself from body's composition, and so dissolve into its own [original] unorder. For matter, son, when it was yet incorporate , was in unorder. And it doth still retain down here this [nature of unorder] enveloping the rest of the small lives - that increase-and-decrease which men call death.

(10) Matter is none the less Matter to us, while we dwell on the plane of Matter, although we know it to be merely an aggregation of "electrons," or particles of Force, vibrating rapidly and gyrating around each other in the formations of atoms; the atoms in turn vibrating and gyrating, forming molecules, which latter in turn form larger masses of Matter. Nor does Matter become less Matter, when we follow the inquiry still further, and learn from the Hermetic Teachings, that the "Force" of which the electrons are but units is merely a manifestation of the Mind of THE ALL, and like all else in the Universe is purely Mental in its nature. While on the Plane of matter, we must recognize its phenomena-- we may control Matter (as all Masters of higher or lesser degree do), but we do so by applying the higher forces. We commit a folly when we attempt to deny the existence of Matter in the relative aspect. We may deny its mastery over us--and rightly so--but we should not attempt to ignore it in its relative aspect, at least so long as we dwell upon its plane.

(7) It is inevitably necessary to think of all as contained within one nature; one nature must hold and encompass all; there cannot be as in the realm of sense thing apart from thing, here a sun and elsewhere something else; all must be mutually present within a unity. This is the very nature of the Intellectual-Principle as we may know from soul which reproduces it and from what we call Nature under which and by which the things of process are brought into their disjointed being while that Nature itself remains indissolubly one.

But within the unity There, the several entities have each its own distinct existence; the all-embracing Intellect sees what is in it, what is within Being; it need not look out upon them since it contains them, need not separate them since they stand for ever distinct within it.

Against doubters we cite the fact of participation; the greatness and beauty of the Intellectual-Principle we know by the soul's longing towards it; the longing of the rest towards soul is set up by its likeness to its higher and to the possibility open to them of attaining resemblance through it.

It is surely inconceivable that any living thing be beautiful failing a Life-Absolute of a wonderful, an ineffable, beauty: this must be the Collective Life, made up of all living things, or embracing all, forming a unity coextensive with all, as our universe is a unity embracing all the visible.

(3) All thinkers, in all lands and in all times, have assumed the necessity for postulating the existence of this Substantial Reality. All philosophies worthy of the name have been based upon this thought. Men have given to this Substantial Reality many names-some have called it by the term of Deity (under many titles). Others have called it "The Infinite and Eternal Energy" others have tried to call it "Matter"--but all have acknowledged its existence. It is self-evident it needs no argument.

(3) So be it, they say. But the philosophers, the Stoics, and Plato, and Pythagoras, nay more, Aristotle the Peripatetic, suppose the existence of matter among the first principles; and not one first principle. Let them then know that what is called matter by them, is said by them to be without quality, and without form, and more daringly said by Plato to be non-existence. And does he not say very mystically, knowing that the true and real first cause is one, in these very words: "Now, then, let our opinion be so. As to the first principle or principles of the universe, or what opinion we ought to entertain about all these points, we are not now to speak, for no other cause than on account of its being difficult to explain our sentiments in accordance with the present form of discourse." But undoubtedly that prophetic expression, "Now the earth was invisible and formless," supplied them with the ground of material essence.

(4) If we had to ascertain the nature of body and the place it holds in the universe, surely we should take some sample of body, say stone, and examine into what constituents it may be divided. There would be what we think of as the substrate of stone, its quantity- in this case, a magnitude; its quality- for example, the colour of stone. As with stone, so with every other body: we should see that in this thing, body, there are three distinguishable characteristics- the pseudo-substance, the quantity, the quality- though they all make one and are only logically trisected, the three being found to constitute the unit thing, body. If motion were equally inherent in its constitution, we should include this as well, and the four would form a unity, the single body depending upon them all for its unity and characteristic nature.

The same method must be applied in examining the Intellectual Substance and the genera and first-principles of the Intellectual sphere.

But we must begin by subtracting what is peculiar to body, its coming-to-be, its sensible nature, its magnitude- that is to say, the characteristics which produce isolation and mutual separation. It is an Intellectual Being we have to consider, an Authentic Existent, possessed of a unity surpassing that of any sensible thing.

Now the wonder comes how a unity of this type can be many as well as one. In the case of body it was easy to concede unity-with-plurality; the one body is divisible to infinity; its colour is a different thing from its shape, since in fact they are separated. But if we take Soul, single, continuous, without extension, of the highest simplicity- as the first effort of the mind makes manifest- how can we expect to find multiplicity here too? We believed that the division of the living being into body and soul was final: body indeed was manifold, composite, diversified; but in soul we imagined we had found a simplex, and boldly made a halt, supposing that we had come to the limit of our course.

Let us examine this soul, presented to us from the Intellectual realm as body from the Sensible. How is its unity a plurality? How is its plurality a unity? Clearly its unity is not that of a composite formed from diverse elements, but that of a single nature comprising a plurality.

This problem attacked and solved, the truth about the genera comprised in Being will thereby, as we asserted, be elucidated also.

(7) We are thus brought back to the nature of that underlying matter and the things believed to be based upon it; investigation will show us that Matter has no reality and is not capable of being affected.

Matter must be bodiless- for body is a later production, a compound made by Matter in conjunction with some other entity. Thus it is included among incorporeal things in the sense that body is something that is neither Real-Being nor Matter.

Matter is no Soul; it is not Intellect, is not Life, is no Ideal-Principle, no Reason-Principle; it is no limit or bound, for it is mere indetermination; it is not a power, for what does it produce?

It lives on the farther side of all these categories and so has no tide to the name of Being. It will be more plausibly called a non-being, and this in the sense not of movement or station (in Not-Being) but of veritable Not-Being, so that it is no more than the image and phantasm of Mass, a bare aspiration towards substantial existence; it is stationary but not in the sense of having position, it is in itself invisible, eluding all effort to observe it, present where no one can look, unseen for all our gazing, ceaselessly presenting contraries in the things based upon it; it is large and small, more and less, deficient and excessive; a phantasm unabiding and yet unable to withdraw- not even strong enough to withdraw, so utterly has it failed to accept strength from the Intellectual Principle, so absolute its lack of all Being.

Its every utterance, therefore, is a lie; it pretends to be great and it is little, to be more and it is less; and the Existence with which it masks itself is no Existence, but a passing trick making trickery of all that seems to be present in it, phantasms within a phantasm; it is like a mirror showing things as in itself when they are really elsewhere, filled in appearance but actually empty, containing nothing, pretending everything. Into it and out of it move mimicries of the Authentic Existents, images playing upon an image devoid of Form, visible against it by its very formlessness; they seem to modify it but in reality effect nothing, for they are ghostly and feeble, have no thrust and meet none in Matter either; they pass through it leaving no cleavage, as through water; or they might be compared to shapes projected so as to make some appearance upon what we can know only as the Void.

Further: if visible objects were of the rank of the originals from which they have entered into Matter we might believe Matter to be really affected by them, for we might credit them with some share of the power inherent in their Senders: but the objects of our experiences are of very different virtue than the realities they represent, and we deduce that the seeming modification of matter by visible things is unreal since the visible thing itself is unreal, having at no point any similarity with its source and cause. Feeble, in itself, a false thing and projected upon a falsity, like an image in dream or against water or on a mirror, it can but leave Matter unaffected; and even this is saying too little, for water and mirror do give back a faithful image of what presents itself before them.

(6) Mahakatyayana:

The Buddha then said to Mahakatyayana:

“You go to Vimalakirti to enquire after his health on my behalf.”

Mahakatyayana said:

“World Honoured One, I am not qualified to call on him and inquire after his health. For once after the Buddha had expounded the essential aspects of the Dharma to a group of bhiksus, I followed Him to explain to them the meanings of impermanence, suffering, voidness, egolessness and nirvana. “Vimalakirti came and said:

‘Hey, Mahakatyayana, do not use your mortal mind to preach immortal reality. Mahakatyayana, all things are fundamentally above creation and destruction; this is what impermanence means. The five aggregates are perceived as void and not arising; this is what suffering means. All things are basically non-existent; this is what voidness means. Ego and its absence are not a duality; this is what egolessness means. All things basically are not what they seem to be, they cannot be subject to extinction now; this is what nirvana means.

After Vimalakirti had expounded the Dharma, the bhiksus present succeeded in liberating their minds. Hence, I am not qualified to call on him and inquire after his health.

(28) Many as are the objections to this theory, we pass on for fear of the ridicule we might incur by arguing against a position itself so manifestly ridiculous. We may be content with pointing out that it assigns the primacy to the Non-existent and treats it as the very summit of Existence: in short, it places the last thing first. The reason for this procedure lies in the acceptance of sense-perception as a trustworthy guide to first-principles and to all other entities.

This philosophy began by identifying the Real with body; then, viewing with apprehension the transmutations of bodies, decided that Reality was that which is permanent beneath the superficial changes- which is much as if one regarded space as having more title to Reality than the bodies within it, on the principle that space does not perish with them. They found a permanent in space, but it was a fault to take mere permanence as in itself a sufficient definition of the Real; the right method would have been to consider what properties must characterize Reality, by the presence of which properties it has also that of unfailing permanence. Thus if a shadow had permanence, accompanying an object through every change, that would not make it more real than the object itself. The sensible universe, as including the Substrate and a multitude of attributes, will thus have more claim to be Reality entire than has any one of its component entities (such as Matter): and if the sensible were in very truth the whole of Reality, Matter, the mere base and not the total, could not be that whole.

Most surprising of all is that, while they make sense-perception their guarantee of everything, they hold that the Real cannot be grasped by sensation;- for they have no right to assign to Matter even so much as resistance, since resistance is a quality. If however they profess to grasp Reality by Intellect, is it not a strange Intellect which ranks Matter above itself, giving Reality to Matter and not to itself? And as their "Intellect" has, thus, no Real-Existence, how can it be trustworthy when it speaks of things higher than itself, things to which it has no affinity whatever?

But an adequate treatment of this entity and of substrates will be found elsewhere.

(4) That all beings are, in truth, but expressions of the One Being—centres of consciousness, form, and activity within itself,—is a fundamental tenet of all occult and esoteric teaching. That all Being is One; all Life, One; all Form, One; all Consciousness, One, is known to all true disciples of the occult and esoteric teachings of the past and present, occidental and oriental, philosophical and theological. Hidden behind and under the orthodox, exoteric teachings, there is always to be found this insistence upon Essential Oneness on the part of the Inner Teachings of all schools.

(30) Edwin Arnold, in his beautiful poem "The Light of Asia," has well expressed the Buddhistic conception of this "beyond-thoughtness" of the Essence of the Infinite Reality, in the following words: "Om Amataya! Measure not with words the Immeasurable; Nor sink the string of thought into the Fathomless. Who asks does err; who answers, errs; say naught! Shall any gazer see with mortal eyes? Or any searcher know with mortal mind? Veil after veil will lift—but there must be Veil upon veil behind!" And, so, the Rosicrucians regard the fact of the Infinite Ummanifest—the Absolute Essence—only under the symbol of the Infinite Sea of Pure Space, resting in a state of Absolute Calm and Absolute Transparency through which the mortal eye gazes and seems to see but NOTHING: but which the Illumined Intuition knowness to be Allness instead of Nothingness—Absolute and Infinite Being instead of Nothingness—Infinite Life, instead of Death! Though it cannot be perceived by mortal sense, and though it transcends the highest effort of both intellect and imagination to conceive or picture, yet the highest reports of Pure Reason inform us that it must be present, and the highest reports of Intuitive Faith render it impossible to doubt its all-presence and reality. To the ignorant and the half-wise, this symbol may seem to indicate Nothing: but to the illumined and truly wise, it is seen to represent Absolute ALLNESS of Reality. Gaze ye, then, upon this symbol of Infinite Space with awe, for it represents our highest (though feeble) efforts at expressing the nature of the Infinite Essence of Being!

(6) It was formerly the teachings of science that the Universe was composed of two great classes of Things, as follows: (1) Living Things, and (2) Lifeless Things. In the first class were placed all human and animal life, at least during their term of vital existence; plants were afterward added, though somewhat grudgingly, by science. In the second class, all Things below the plane of animal or plant life were placed; it being taught that minerals, chemical elements, etc., were utterly lifeless. Any who ventured to question this accepted classification were deemed of unsound mind, and unworthy of serious consideration.

(3) The first thought that comes to the thinking man after he realizes the truth that the Universe is a Mental Creation of THE ALL, is that the Universe and all that it contains is a mere illusion; an unreality; against which idea his instincts revolt. But this, like all other great truths, must be considered both from the Absolute and the Relative points of view. From the Absolute viewpoint, of course, the Universe is in the nature of an illusion, a dream, a phantasmagoria, as compared to THE ALL in itself. We recognize this even in our ordinary view, for we speak of the world as "a fleeting show" that comes and goes, is born and dies--for the element of impermanence and change, finiteness and unsubstantiality, must ever be connected with the idea of a created Universe when it is contrasted with the idea of THE ALL, no matter what may be our beliefs concerning the nature of both. Philosopher, metaphysician, scientist and theologian all agree upon this idea, and the thought is found in all forms of philosophical thought and religious conceptions, as well as in the theories of the respective schools of metaphysics and theology.

(1) All this is Brahman (n.) Let a man meditate on that (visible world) as beginning, ending, and breathing in it (the Brahman). Now man is a creature of will. According to what his will is in this world, so will he be when he has departed this life. Let him therefore have this will and belief:

(1) Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light — Buddha Amitabha.

(3) Anyone who rejects this view, and holds that either atoms or some entities void of part coming together produce soul, is refuted by the very unity of soul and by the prevailing sympathy as much as by the very coherence of the constituents. Bodily materials, in nature repugnant to unification and to sensation, could never produce unity or self-sensitiveness, and soul is self-sensitive. And, again, constituents void of part could never produce body or bulk.

Perhaps we will be asked to consider body as a simple entity : they will tell us, then, that no doubt, as purely material, it cannot have a self-springing life- since matter is without quality- but that life is introduced by the fact that the Matter is brought to order under Forming-Idea. But if by this Forming-Idea they mean an essential, a real being, then it is not the conjoint of body and idea that constitutes soul: it must be one of the two items and that one, being outside of the Matter, cannot be body: to make it body would simply force us to repeat our former analysis.

If on the contrary they do not mean by this Forming-Idea a real being, but some condition or modification of the Matter, they must tell us how and whence this modification, with resultant life, can have found the way into the Matter: for very certainly Matter does not mould itself to pattern or bring itself to life.

It becomes clear that since neither Matter nor body in any mode has this power, life must be brought upon the stage by some directing principle external and transcendent to all that is corporeal.

In fact, body itself could not exist in any form if soul-power did not: body passes; dissolution is in its very nature; all would disappear in a twinkling if all were body. It is no help to erect some one mode of body into soul; made of the same Matter as the rest, this soul body would fall under the same fate: of course it could never really exist: the universe of things would halt at the material, failing something to bring Matter to shape.

Nay more: Matter itself could not exist: the totality of things in this sphere is dissolved if it be made to depend upon the coherence of a body which, though elevated to the nominal rank of "soul," remains air, fleeting breath , whose very unity is not drawn from itself.

All bodies are in ceaseless process of dissolution; how can the kosmos be made over to any one of them without being turned into a senseless haphazard drift? This pneuma- orderless except under soul- how can it contain order, reason, intelligence? But: given soul, all these material things become its collaborators towards the coherence of the kosmos and of every living being, all the qualities of all the separate objects converging to the purposes of the universe: failing soul in the things of the universe, they could not even exist, much less play their ordered parts.

(6) To take familiar illustrations, we all recognize the fact that matter "exists" to our senses--we will fare badly if we do not. And yet, even our finite minds understand the scientific dictum that there is no such thing as Matter from a scientific point of view--that which we call Matter is held to be merely an aggregation of atoms, which atoms themselves are merely a grouping of units of force, called electrons or "ions," vibrating and in constant circular motion. We kick a stone and we feel the impact--it seems to be real, notwithstanding that we know it to be merely what we have stated above. But remember that our foot, which feels the impact by means of our brains, is likewise Matter, so constituted of electrons, and for that matter so are our brains. And, at the best, if it were not by reason of our Mind, we would not know the foot or stone at all.