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Advanced Course in Yogi Philosophy and Oriental Occultism464
certain things to be true, without reference to the familiar intellectual
processes. This “knowing” cannot be understood by those familiar only to
the operation of that part of the mind known as Intellect, but those who
have experienced it know it to be a higher form of reason than is the Intellect,
which it transcends and surpasses but does not necessarily contradict. Many
things that the Intellect is beginning to see as truth, are at once recognized
and understood by the Higher Consciousness, and the conclusions of the
Intellect are thus verified. But many results are reached in a different way,
viz., the Higher Consciousness sees and “knows” certain things to be so,
and the man, relapsing into his ordinary consciousness carries with him the
impression, knowledge and certainty of the truth of some thing, but is not
able to express it or explain it (even to himself) in the terms and by the
processes of the Intellect. Consequently, a sage may “know” a thing quite
surely, having received his information through the higher channels of the
mind (often in the form of symbols), but may find it very hard to explain its
details to others, or even himself. He may know that a thing is, but cannot
tell the why and how of it, or explain its relations to other things and ideas.
The Yogis teach that all truth regarding the Universe, from the point when it
began to be manifested from the Absolute, are locked up in some part of
the Mind-substance, and as all parts of the Mind-substance are identical in
nature and principle ( just as are the drops of a body of water) so does every
man’s mind “know” all truth of the manifested Universe, and the bringing of
such knowledge into the field of consciousness is a matter of unfoldment—
in the end we shall know all. The consciousness is the relative “I,” which is
always growing and enlarging its field of consciousness, or rather, moving
its field of consciousness toward higher regions of the mind. But the Mind
of Man cannot know the secrets and mysteries of the Absolute itself—none
but the Absolute may know itself—and the Mind can know only itself, that
is, all that emerged from the Absolute in manifestation or emanation. There
is a difference and distinction here—do you see it? But the Atman—the
Divine Principle in Man—that something above even Mind—which is the