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Advanced Course in Yogi Philosophy and Oriental Occultism456
Energy, Force or Prana; and Mind, Mind-substance, or Chitta (the latter
being in the nature of “a refined and subtle principle,” rather than of a
“substance” akin to matter.) These three manifestations, are really but three
forms of one great manifestation, and proceed from the finest, Mind, to the
next finest, Energy or Force, on to the grossest, Matter—the three shading
into each other, as explained in this lesson. The manifestations emanate
from the Absolute, and may again be withdrawn into it—they are relative
to it, and in the absolute sense of words have no real existence, that is, no
existence apart from the Absolute. The Absolute is all that really is—that is,
that exists of itself—is self-existent—depends upon nothing else—has no
cause—has nothing into which it may be withdrawn or absorbed. The school
of Scientific Monism holds that all that there is is a physical something which
they call “Substance,” which possesses three “attributes or properties,” which
are called Matter, Energy, and Sensation. Matter is regarded as the spaceoccupying
property or attribute; Energy as the moving or motor property
or attribute; and Sensation as the feeling (and consequently “thinking”)
attribute or quality. “Substance” is held to be self-existent; infinite; eternal;
and unchangeable in quantity or sum-total, although apparently changeable
in the forms of its attributes or qualities.
The Yogi Philosophy teaches the existence of the Spirit, that presence of
the Absolute outside of its manifestations—Scientific Monism has nothing
to say of Spirit (it does not recognize it) and “Substance” seems to be the
sum or combination of Matter, Energy, and Sensation, rather than as a “thing
in itself” from which all relativities flow. So far as we are able to see and
understand the philosophy of Scientific Monism, it does not speak of or
teach of anything akin to the “Spirit” or “Essence” of “Substance,” but, instead,
treats Substance as a purely physical thing, the spiritual nature of things
being denied, or ignored as unnecessary and non-existent. We trust that
we have correctly reported the ideas of this Monistic school of materialistic,
scientific thought, at least such has been our intention. It seems to us as if
that school holds to the idea of a self-existent Universe—a universe without