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Advanced Course in Yogi Philosophy and Oriental Occultism428
indeed be absolute, to fit the term. When the Absolute knows everything,
it simply knows itself, for it is everything in everything. We must admit the
existence of “Knowledge,” for we know it, relatively, in an incomplete and
unfolding degree in ourselves. We not only “know,” but “know that we know.”
And admitting the existence of “knowledge” or “intelligence,” we of necessity
must admit that such “knowledge” or “intelligence” must pertain to the
Absolute, and be possessed by it or within it, or at least be “of” it. Whatever
Is must be of the Absolute. And the Absolute must possess all that there
is of anything, or everything. In our consideration of that manifestation of
the Absolute which is called “Mind,” we shall speak of the universality of
intelligence.
Seventh. The Absolute is Infinite. This statement is almost superfluous, as the
term “Absolute” carries the term “Infinite” with it, and yet there is a shade of
difference between the two, and so, “Infinity” may be spoken of as a quality
of the Absolute. Infinity means: “Unlimited or boundless, in time or space;
without limit in power, capacity, intensity or excellence; perfect; boundless;
immeasurable; illimitable; interminable; limitless; unlimited; unbounded.”—
Webster. “Without Limit” gives the idea. The Absolute is without limit or
bounds, because it is everywhere in space and time (if we must use the
words); because there is nothing with which to limit or bound it, and a thing
cannot limit or bound itself; because there is nothing outside of; beyond; or
back of it; because there is nothing else but itself. Infinity is an absolute term,
and the mind cannot fully conceive it, although it intuitively perceives it.
Eighth. The Absolute is Eternal. Webster defines the word “Eternal”
as: “Without beginning or end of existence; always existing; underived
and indestructible; everlasting; endless; infinite; ceaseless; perpetual;
interminable.” We cannot conceive of the Absolute as having had a beginning,
neither can we conceive it as ever having an ending. If we try to think of it as
having had a beginning, we must think of it as proceeding from something
else, and in thus thinking we make the Absolute a relative, and set up a new
Absolute a little farther back, and so on ad infinitum. The mind is unable to