You will see by reference to our “Advanced Course in Yogi Philosophy, etc.,” the general Yogi teachings regarding the Emanation of the One, known respectively as Mind, Energy, and Matter.  You will see that the Yogis teach that Mind, Energy, and Matter comprise a threefold emanation of the Absolute.  You will also see that it is taught that Mind was the Parent-Emanation—­the Universal Mind; and that the Universal Energy was the Second-Emanation (proceeding from Mind); and that the Universal Matter was the Third Emanation (proceeding from Energy) In the same book you will find that the Teaching is that above Matter, Energy, and Mind, is the Essence of the Absolute, which is called Spirit—­the nature of which is non-understandable to the mind of Man, the highest conception of which is the highest manifestation of itself—­Mind.  But as we cannot comprehend spirit otherwise, we are justified in thinking of it as Something like Infinite Mind—­Something as much higher than Finite Mind as that is higher than mere energy.

Now, then—­we have seen the folly of thinking of the Divine Substance as Matter or Energy.  And we have come to know it as Spirit, something like Mind, only infinitely higher, but which still may be thought of in terms of Infinite Mind, for we can have no higher terms in our thinking operations.  So we may then assume that this Divine Nature or substance is SPIRIT, which we will think of as Infinite Mind, for want of a better form of conception.

We have seen the folly of thinking of the Divine Essential Substance as the Body of God.  We have likewise seen the folly of thinking of it as the Vital Energy of God.  And we have found that we could not escape thinking of it as the Spirit, or infinite Mind of God.  Beyond this we cannot think intelligently.

But do you not see that all this exercise of the Reason has brought us to the point where we must think that this Divine Substance, which the Absolute-God uses in the manifestation of Universal Life; the Universe; and all the forms, and shapes, and manifestations of life and things in the Universe—­this Divine Substance which must be in All Things—­and in which All Things must rest, even as the bubble rests on the Ocean—­that this can be nothing less than Spirit, and that this Spirit can be thought of only as Infinite Mind?

And, if this be so, then indeed must All be Mind, and Mind be All—­meaning, of course, the Infinite Mind, not the finite manifestation that we call Mind.

Then, if this reasoning has been correct, then must we think that All Life—­all the Universe—­Everything except the Absolute itself—­must be held in the Infinite Mind of the Absolute!