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Advanced Course in Yogi Philosophy and Oriental Occultism432
itself remains the same, undisturbed and unaffected by the “appearances”
of the pictures. The illustration is quite crude and imperfect, but may help
to show you how, even on the physical plane, a partial view may give one
the impression of “parts” and “separateness,” which impression has no basis
in reality or truth. Every so-called “part” of the Absolute is in touch with every
other “part” and the Whole—all is One, undivided, indivisible, incapable of
partition or separation. Remember this, students, you will need this truth to
solve problems as we proceed.
Tenth. The Absolute is unchangeable, constant, and permanent. Intellect
is compelled to admit this statement as self-evident. The Absolute cannot
change, because there is nothing into which it can change without losing
itself, and it is inconceivable that the Absolute could lose itself or its identity.
All outside of the Absolute—the All—is “nothing,” and something cannot be
nothing, much less can the “Whole Thing” become “No-Thing.” The Absolute,
of necessity, must be the same thing always, yesterday, to-day, and tomorrow.
It is perfect, therefore cannot be improved upon. It is all wise, therefore
cannot commit the folly of making mistakes or of losing its Perfectness. It is all
Powerful, therefore it cannot lose or suffer to be taken away from it anything
that it has, even if there were anything outside of itself to take it away. There
is nothing outside—there is no outside—there is nothing that can affect it
in any way. Being Everything that really is there cannot be anything into
which it can change. There is an unvarying stability and constancy about the
Absolute. There can be no evolution, development, or growth on its part
for it is already Perfect, and there is no field for growth. These things being
the case, we must realize that all that we call change; growth; improvement;
progression; retrogression; life and death (as commonly understood) are
relative terms, and are but incomplete appearances of the Absolute, and
are not absolute facts. They are only “appearances” of Reality, the trouble
being with our finite minds which see only a small and often distorted part
of the Whole, and, not understanding, mistake that imperfect part for the
Whole—mistake the appearance for the reality. We turn our telescope on