In the first conception, i.e., Creation from Nothing, we are brought face to face with an impregnable obstacle, inasmuch as the human reason positively refuses to think of Anything coming from Nothing.  While it is perfectly true that the finite human mind cannot undertake to limit the powers of the Infinite; or to insist that the possibilities of the Divine Power must be measured and limited by the finite power of Man—­still it must hearken to the report of its own highest faculties, and say “I cannot Think it,” or else blindly accept the teachings of other finite minds which are equally unable to “Think it,” and which have no superior sources of information.  The Infinite Power has endowed us with reasoning faculties, and evidently expects us to use them to their full capacity—­else the gift were a mockery.  And in the absence of information from higher sources than the Reason, we must use the Reason in thinking of this matter, or else refuse to think of it at all.

In view of the above thought, let us then consider the report of the Reason, regarding this matter, And then, after having done so, let us apply the test of this report of the Reason, to the highest teaching of the Yogi Philosophy, and see how the latter stands the test.  And, after having done this, we will apply the test of the Higher Consciousness to the same teachings.  Remember this always, that while there is knowledge that transcends Reason—­that is knowledge that comes from the Higher Regions of the Mind—­still even such information of the Spiritual Mind does not run contrary to Reason, although it goes beyond it.  There is harmony between the Spiritual Mind and the Highest Reason.

Returning to the consideration of the matter of Creation of Substance from Nothing, we again assert that the Reason is unable to think of the creation of Something from Nothing.  It finds the statement unthinkable, and contrary to all the laws of thought.  It is true that the Reason is compelled to accept as a final truth, many things that it cannot understand by reason of its finitude—­but this is not one of them.  There is no logical necessity for the Reason to accept any such conception as this—­there is no warrant in the Reason for any such theory, idea or conclusion.  Let us stop here, for a moment, and examine into this difference—­it may help us to think clearer, hereafter.

We find it impossible to understand the fact of the Infinite Being having always existed—­and Being without Cause.  We find it impossible to conceive of the nature of an Eternal, Causeless, and Infinite Being—­to conceive the nature of, such a Being, remember.

But, while this is so, still our Reason, by its own laws, compels us to think that there must be such a Being, so long as we think at all.  For, if we think at all, we must think of there being a Fundamental Reality—­and we must think of that Reality as being without Cause (because there can be no Cause for the First Cause); and we must think of that Reality as being Eternal (because It could not have sprung into Being from Nothing, and therefore must have always been); and we must think of that Reality as Infinite (because there is nothing outside of Itself to limit It).  Think over this statement for a moment—­until you grasp it fully.