A Series of Lessons in Gnani Yoga: The Yoga of Wisdom

by William Walker Atkinson

This does not mean the Pantheistic idea that the Universe is God—but rather that God, while existing separate and apart from His Universe, in his Essence, and Being, is nevertheless in His Universe, and His Universe in Him. And this, no matter what conception of God or Deity is had—or whether one thinks of The Absolute as Principle. The Truth is the same—Truth no matter by what names it is called, or by what misconception it is surrounded. The Truth is that One is in All, and All is in One—such is the report of the highest Reason of Man—such is the report of the Illumined—such is the Highest Teachings that have come down to the race from the great souls that have trodden The Path of Attainment.

And now let us submit the Yogi Philosophy to these conceptions, and reports of the Reason. And let us discover just what more the Yogi Philosophy has to say concerning the nature of the Substance of the Divine, which infills all Life—and how it solves the Riddle of the Sphinx, concerning the One in All; and All in One. We hope to show you that the Riddle is capable of solution, and that the old Yogi teachers have long ago grasped that for which the human mind has ever sought. This phase of the Teachings is the highest, and it is usually hinted at, rather than expressed, in the writings on the subject—owing to danger of confusion and misconception. But in these Lessons we shall speak the Truth plainly, and without fear—for such is the Message which has been given us to deliver to our students—and we will perform the Right action, leaving the Result, or Fruits of the Action, where it belongs, according to the higher teachings found in the "Bhagavad Gita," and in the Higher Teachings of the Yogi Philosophy.

The fundamental Truth embedded in the Wisdom-Philosophies of the East—the Higher Yogi Teachings—is the impregnable doctrine of the One Self in the many selves—the many selves in the One Self. This fundamental Truth underlies all the Oriental Philosophies which are esoteric in their nature.

Notwithstanding the crude and often repulsive conceptions and practices of the masses of the people who represent the exoteric, or popular, phase of the teachings (and these two phases are to be found in all regions) still there is always this Inner Doctrine of the One Self, to be found to those who look for it.

Not only is this true among the Hindus; but even among the Mahommedans, of all countries, there is an Inner Circle of Mystics, known as the Sufis, holding to this Truth. And the inner teachings of the philosophies of all ages and races, have held likewise. And the highest thought of the philosophers of the Western races, has found refuge in this idea of the Over-soul, or Universal Self. But, it is only among the Yogis that we find an attempt made to explain the real nature of the manifestation of the One in Many—the holding of the Many forms in the One Self.

Before proceeding to the consideration of how the One becomes as Many, as expounded by the Higher Yogi Teachings, it becomes necessary to speak of a matter upon which there has been much confusion and misunderstanding, not only on the part of the students of various Oriental Philosophies, but also upon the part of some of the teachers themselves. We allude to the connection between THE ONE—THE ABSOLUTE—in Its ESSENCE—and that which has been called the One Life; the Universal Life, etc.

Many writers have spoken of the Universal Life, and The One, as being identical—but such is a grievous error, finding no warrant in the Highest Yogi Teachings. It is true that all living forms dwell in, and are infilled with the Universal Life—that All Life is One. We have taught this truth, and it is indeed Truth, without qualification. But there is still a Higher Truth—the Highest Truth, in fact—and that is, that even this Universal Life is not the One, but, instead, is in itself a manifestation of, and emanation from, THE ONE. There is a great difference here—-see that you perceive and understand it, before proceeding further.

THE ONE—THE ABSOLUTE—according to the Highest Teachings, is Pure Spirit, and not Life, Mind, or Being as we understand them in our finite and mortal expressions. But, still all Life, Mind, and Being, as we understand them, spring from, flow from, and emanate from, the One—and more than this, may be spoken of as reflections of the Life, Mind, and Being of The One, if we may be permitted to apply the names of finite manifestations to the Infinite Reality.

So, the Highest Teaching is that the Universal Life infilling all living things, is not, in itself, the Being and Life of THE ONE—but is rather a great fundamental emanation of The One, the manner and nature of which will be spoken of as we proceed. Remember this, please.

Leading up to the Supreme Idea of the One in All—All in One—let us examine into the report of the Reason upon the nature of the Substance—the Divine Substance—from which all living forms are shaped; and from which all that we know as Finite Mind is likewise composed. How can these imperfect and finite forms be composed of a Divine and Perfect Substance? This is the question that must occur to the minds of those who are capable of deep thought on the subject—and it is a question that must be answered. And it can be answered—and is answered in the Higher Yogi Philosophy. Let us examine the reports of the Reason, a little further—then shall we be ready for the Teachings.