We have dwelt upon these things so that you would be able to better realize the relativity of Space and Time, and perceive that they are merely symbols of Things used by the mind in dealing with finite objects, and have no place in reality.  When this is realized, then the idea of Infinity in Time and Space is more readily grasped.

As Radenhausen says:  “Beyond the range of human reason there is neither Space nor Time; they are arbitrary conceptions of man, at which he has arrived by the comparison and arrangement of different impressions which he has received from the outside world.  The conception of Space arises from the sequence of the various forms which fill Space, by which the external world appears to the individual man.  The conception of Time arises from the sequence of the various forms which change in space (motion), by which the external world acts on the individual man, and so on.  But externally to ourselves, the distinction between repletion of Space and mutation of Space does not exist, for each is in constant transmutation, whatever is is filling and changing at the same time—­nothing is at a standstill,” and to quote Ruckert:  “The world has neither beginning nor end, in space nor in time.  Everywhere is center and turning-point, and in a moment is eternity.”

Next, the Intellect informs us that we must think of the Absolute as containing within Itself all the Power there is, because there can be no other source or reservoir of Power, and there can be no Power outside of the All-Power.  There can be no Power outside of the Absolute to limit, confine, or conflict with It.  Any laws of the Universe must have been imposed by It, for there is no other law-giver, and every manifestation of Energy, Force, or Power, perceived or evident in Nature must be a part of the Power of the Absolute working along lines laid down by it.  In the Third Lesson, which will be entitled The Will-to-Live, we shall see this Power manifesting along the lines of Life as we know it.

Next, the Intellect informs us that it is compelled to think of the Absolute as containing within Itself all possible Knowledge or Wisdom, because there can be no Knowledge or Wisdom outside of It, and therefore all the Wisdom and Knowledge possible must be within It.  We see Mind, Wisdom, and Knowledge manifested by relative forms of Life, and such must emanate from the Absolute in accordance with certain laws laid down by It, for otherwise there would be no such wisdom, etc., for there is nowhere outside of the All from whence it could come.  The effect cannot be greater than the cause.  If there is anything unknown to the Absolute, then it will never be known to finite minds.  So, therefore, all knowledge that Is, Has Been, or Can Be, must be now vested in the One—­the Absolute.

This does not mean that the Absolute thinks, in any such sense as does Man.  The Absolute must Know, without Thinking.  It does not have to gather Knowledge by the process of Thinking, as does Man—­such an Idea would be ridiculous, for from whence could the Knowledge come outside of itself.  When man thinks he draws to himself Knowledge from the Universal source by the action of the Mind, but the Absolute has only itself to draw on.  So we cannot imagine the Absolute compelled to Think as we do.