The whole trouble in all of these answers, or attempted answers, is that the answerer first conceives of the Absolute-Infinite Being, as a Relative-Finite Man, and then proceeds to explain what this Big Man would do.  This is but an exaggerated form of anthropomorphism—­the conception of God as a Man raised to great proportions.  It is but an extension of the idea which gave birth to the savage conceptions of Deity as a cruel chief or mighty warrior, with human passions, hates, and revenge; love, passions, and desires.

Arising from the same cause, and akin to the theories advanced above are similar ones, which hold that the Absolute cannot dwell alone, but must forever bring forth souls from Itself—­this was the idea of Plotinus, the Greek philosopher.  Others have thought that the Infinite was possessed of such a consuming love, that It manifested objects upon which it could bestow Its affections.  Others have thought that It was lonesome, and desired companionship.  Some have spoken of the Absolute as “sacrificing” itself, in becoming Many, instead of remaining One.  Others have taught that the Infinite somehow has become entangled in Its Manifestations, and had lost the knowledge of Its Oneness—­hence their teachings of “I Am God.”  Others, holding to a similar idea, tell us that the Infinite is deliberately “masquerading” as the Many, in order to fool and mystify Itself—­a show of Itself; by Itself, and for Itself!  Is not this Speculative Metaphysics run wild?  Can one in calm thought so regard the Infinite and Absolute Being—­All-Wis
e—­Causeless—­All-Powerful—­All-Present—­All-Possessing—­ Lacking Nothing—­Perfect One—­as acting and performing thus, and from these motives?  Is not this as childish as the childishness of the savage, and barbarians, in their Mumbo-Jumbo conceptions?  Let us leave this phase of the subject.

The Higher Yogi Teachings hold to no such ideas or theories.  It holds that the Answer to the Secret is vested in the Infinite alone, and that finite “guesses” regarding the “Why” are futile and pitiful.  It holds that while one should use the Reason to the full, still there are phases of Being that can be considered only in Love, Faith, and Confidence in THAT from which All Things flow, and in which we live and move and have our being.  It recognizes that the things of the Spirit, are known by the Mind.  It explores the regions of the Universal Mind to its utmost limits, fearlessly—­but it pauses before the Closed Door of The Spirit, reverently and lovingly.

But, remember this—­that while the Higher Yogi Teachings contain no “guess,” or speculative theory, regarding the “Why” of the Divine Manifestation, still they do not deny the existence of a “Why”.  In fact, they expressly hold that the Absolute Manifestation of the Many is in pursuance of some wondrous Divine Plan, and that the Unfoldment of the Plan proceeds along well-established and orderly lines, and according to Law.  They trust in the Wisdom and Love of the Absolute Being, and manifest a perfect Confidence, Trust and Peaceful Patience in the Ultimate Justice, and Final Victory of the Divine Plan.  No doubt disturbs this idea—­it pays no attention to the apparent contradictions in the finite phenomenal world, but sees that all things are proceeding toward some far-away goal, and that “All is Well with the Universe”.