We find it impossible to _understand_ the fact of the Infinite Being having always existed--and Being without Cause. We find it impossible to conceive of the nature of an Eternal, Causeless, and Infinite Being--to conceive the _nature of_, such a Being, remember.

But, while this is so, still our Reason, by its own laws, compels us to think that there _must be_ such a Being, so long as we think at all. For, if we think at all, we _must_ think of there being a Fundamental Reality--and we _must_ think of that Reality as being without Cause (because there can be no Cause for the First Cause); and we _must_ think of that Reality as being Eternal (because It could not have sprung into Being from Nothing, and therefore must have always been); and we _must_ think of that Reality as Infinite (because there is nothing outside of Itself to limit It). Think over this statement for a moment--until you grasp it fully.

But there is no such necessity, or compulsion, in the case of the question of Creation from Nothingness. On the contrary, the necessity and compulsion is all the other way. Not only is the Reason unable to _think of_ Creation from Nothing--not only does all its laws forbid it to hold such a conception--but, more than this, it finds within itself a conception, full-grown and potent, which contradicts this idea. It finds within itself the strong certainty that _Whatever Really Is has Always Been_, and that all transient and finite shapes, forms, and manifestations, _must_ proceed from that which is Real, Infinite, Causeless, and Infinite--and moreover _must be composed of the substance of that Reality_, for there is nothing else Real from which they could have been composed; and their composition from Nothing is unthinkable, for Nothing is Nothing, and always will be Nothing. "Nothing" is merely a name of denial of existence--an absolute denial of substantiality of any degree, kind or form--an absolute denial of Reality. And from such could come only Nothing--from Nothing, Nothing comes.

Therefore, finding within itself the positive report that All, and Anything There Is, must be composed of the Substance of the Reality, the Reason is compelled to think that the Universe is composed of the Substance of the One Reality--whether we call that One Reality, by the name of The Absolute; or whether we call it God. _We must believe that from this Absolute-God all things in the Universe have flown out, or been emanated, rather than created--begotten, rather than "made."_

This does not mean the Pantheistic idea that the Universe _is_ God--but rather that God, while existing separate and apart from His Universe, in his Essence, and Being, is nevertheless _in_ His Universe, and His Universe _in_ Him. And this, no matter what conception of God or Deity is had--or whether one thinks of The Absolute as Principle. The Truth is the same--Truth no matter by what names it is called, or by what misconception it is surrounded. The Truth is that _One is in All, and All is in One_--such is the report of the highest Reason of Man--such is the report of the Illumined--such is the Highest Teachings that have come down to the race from the great souls that have trodden The Path of Attainment.

And now let us submit the Yogi Philosophy to these conceptions, and reports of the Reason. And let us discover just what more the Yogi Philosophy has to say concerning the _nature of_ the Substance of the Divine, which infills all Life--and how it solves the Riddle of the Sphinx, concerning the One in All; and All in One. We hope to show you that the Riddle is capable of solution, and that the old Yogi teachers have long ago grasped that for which the human mind has ever sought. This phase of the Teachings is the highest, and it is usually hinted at, rather than expressed, in the writings on the subject--owing to danger of confusion and misconception. But in these Lessons we shall speak the Truth plainly, and without fear--for such is the Message which has been given us to deliver to our students--and we will perform the Right action, leaving the Result, or Fruits of the Action, where it belongs, according to the higher teachings found in the "_Bhagavad Gita_," and in the Higher Teachings of the Yogi Philosophy.