Thus the reports of all religions are filled with accounts of the so-called miraculous occurrences.  The Catholic saint reports that he “saw of light of God’s countenance,” and the non-Catholic reports likewise regarding God as he knows him.  The Mohammedan reports that he caught a glimpse of the face of Allah, and the Buddhist tells us that he saw Buddha under the tree.  The Brahman has seen the face of Brahma, and the various Hindu sects have men who give similar reports regarding their own particular deities.  The Persians have given similar reports, and even the ancient Egyptians have left records of similar occurrences.  These conflicting reports have led to the belief, on the part of those who did not understand the nature of the phenomena, that these things were “all imagination” and fancy, if indeed not rank falsehood and imposture.  But the Yogis know better than this.  They know that underneath all these varying reports there is a common ground of truth, which will be apparent to anyone investigating the matter.  They know that all of these reports (except a few based upon fraudulent imitation of the real phenomenon) are based upon truth and are but the bewildered reports of the various observers.  They know that these people were temporarily lifted above the ordinary plane of consciousness and were made aware of the existence of a Being or Beings higher than mortal.  It does not follow that they saw “God” or the Absolute, for there are many Beings of high spiritual growth and development that would appear to the ordinary mortal as a very God.  The Catholic doctrine of Angels and Arch-angels is corroborated by those among the Yogis who have been “behind the Veil,” and they give us reports of the “Devas” and other advanced Beings.  So the Yogi accepts these reports of the various mystics, saints and inspired ones, and accounts for them all by laws perfectly natural to the students of the Yogi Philosophy, but which appear as supernatural to those who have not studied along these lines.

But we cannot speak further of this phase of the subject in this lesson, for a full discussion of it would lead us far away from the phase of the general subject before us.  But we wish to be understood as saying that there are certain centers in the mental being of Man from which may come light regarding the existence of the Absolute and higher order of Beings.  In fact, from these centers come to man that part of his mental “feelings” that he calls “the religious instinct or intuition.”  Man does not arrive at that underlying consciousness of “Something Beyond” by means of his Intellect—­it is the glimmer of light coming from the higher centers of the Self.  He notices these gleams of light, but not understanding them, he proceeds to erect elaborate theological and creedal structures to account for them, the work of the Intellect, however, always lacking that “feeling” that the intuition itself possesses.  True religion, no matter under what name it may masquerade, comes from the “heart” and is not comforted or satisfied with these Intellectual explanations, and hence comes that unrest and craving for satisfaction which comes to Man when the light begins to break through.