Lectures on Ancient Philosophy

An Introduction to the Study and Application of Rational Procedure

Manly P. Hall

• Editore: Barakaldo Books
• Anno: 2020
• ISBN:
  9781839743740
• Argomento: Teologia e religione
• Categoria: Buddismo

A classic companion and expansion upon Manly P. Hall's magnum opus, The Secret Teaching Of All Ages. In this volume Hall delves into the deepest themes of the philosophical, metaphysical, and cosmological issues that he mastered during his lifetime.

CHAPTER ONE—THE NATURE OF THE ABSOLUTE

TO define adequately the nature of the Absolute is impossible, for it is everything in its eternal, undivided, and unconditioned state. In ancient writings it is referred to as the NOTHING and the ALL. No mind is capable of visualizing an appropriate symbolic figure of the Absolute. Of all the symbols devised to represent its eternal and unknowable state, a clean, blank sheet of paper is the least erroneous. The paper, being blank, represents all that cannot be thought of, all that cannot be seen, all that cannot be felt, and all that cannot be limited by any tangible function of consciousness. The blank paper represents measureless, eternal, unlimited SPACE. No created intelligence has ever plumbed its depths; no God has ever scaled its heights, nor shall mortal or immortal being ever discover the true nature of its substance. From it all things come, to it all things return, but it neither comes nor goes.

Figures and symbols are pollutions drawn upon the unblemished surface of the paper. The symbols, therefore, signify the conditions that exist upon the face of SPACE or, more correctly, which are produced out of the substance of SPACE. The blank sheet, being emblematic of the ALL, each of the diagrams drawn upon it signifies some fractional phase of the ALL. The moment the symbol is drawn upon the paper, the paper loses its perfect and unlimited blankness. As the symbols represent the creative agencies and substances, the philosophers have declared that when the parts of existence come into manifestation the perfect wholeness of Absolute Being is destroyed. In other words, the forms destroy the perfection of the formlessness that preceded them. Symbolism deals with universal forces and agencies. Each of these forces and agencies is an expression of SPACE, because SPACE is the ultimate of substance, the ultimate of force, and the sum of them both. Nothing exists except it exists in SPACE; nothing is made except it is made of SPACE. In Egypt Space is called TAT.

SPACE is the perfect origin of everything. It is not God; it is not Nature; it is not man; it is not the universe. All these exist in SPACE and are fashioned out of it, but SPACE is supreme. SPACE and Absolute Spirit are one; SPACE and Absolute Matter are one. Therefore SPACE, Spirit, and Matter are one. Spirit is the positive manifestation of SPACE; Matter is the negative manifestation of SPACE. Spirit and Matter exist together in SPACE. SPACE, Spirit, and Matter are the first Trinity, with SPACE the Father, Spirit the Son, and Matter the Holy Ghost. SPACE, though actually undivided, becomes through hypothetical division Absolute (or Ultimate) Spirit, Absolute (or Ultimate) Intelligence, and Absolute (or Ultimate) Matter.

The most primitive and fundamental of all symbols is the dot. Place a dot in the center of the sheet and what does it signify? Simply the ALL considered as the ONE, or first point. Unable to understand the Absolute, man gathers its incomprehensibility mentally to a focal point—the dot. The dot is the first illusion because it is the first departure from things as they eternally are—the blank sheet of paper. There is nothing immortal but SPACE, nothing eternal but SPACE, nothing without beginning or end but SPACE, nothing unchangeable but SPACE. Everything but SPACE either grows or decays, because everything that grows grows out of SPACE and everything that decays decays into SPACE. SPACE alone remains. Philosophically, SPACE is synonymous with Self (spelled with a capital S), because it is not the inferior, or more familiar, self. It is the Self which man through all eternity struggles to attain. Therefore the true Self is as abstract as the blank sheet of paper, and only he who can fathom the nature of the blank paper can discover Self.

The dot may be likened to Spirit. The Spirit is Self with the loss of limitlessness, because the dot is bound by certain limitations. The dot is the first illusion of the Self, the first limitation of SPACE, even as Spirit is the first limitation of Self. The dot is life localized as a center of power; the blank paper is life unlimited. According to philosophy the dot must sometime be erased, because nothing but the blank paper is eternal. The dot represents a limitation, for the life that is everywhere becomes the life that is somewhere; universal life becomes individualized life and ceases to recognize its kinship with all Being.

After the dot is placed on the paper it can be rubbed out and the white paper restored to its virgin state. Thus the white paper represents eternity, and the dot, time; and when the dot is erased time is dissolved back into eternity, for time is dependent upon eternity. Therefore in ancient philosophy there are two symbols: the NOTHING and the ONE—the white paper and the dot. Creation traces its origin from the dot—the Primitive Sea, the Egg laid by the White Swan in the field of SPACE.

If existence be viewed from the Self downward into the illusion of creation, the dot is the first or least degree of illusion. On the other hand, if existence be viewed from the lower, or illusionary universe, upward toward Reality, the dot is the greatest conceivable Reality. The least degree of physical impermanence is the greatest degree of spiritual permanence. That which is most divine is least mortal. Thus, in the moral sense, the greatest degree of good is the least degree of evil. The dot, being most proximate to perfection, is the simplest, and therefore the least imperfect of all symbols.

From the dot issues forth a multitude of other illusions ever less permanent. The dot, or Sacred Island, is the beginning of existence, whether that of a universe or a man. The dot is the germ raised upon the surface of infinite duration. The potentialities signified by the blank paper are manifested as active potencies through the dot. Thus the limitless Absolute is manifested in a limited way.

When considering his own divine nature, man always thinks of his spirit as the first and greatest part of himself. He feels that his spirit is his real and permanent part. To the ancients, however, the individualized spirit (to which is applied the term I) was itself a little germ floating upon the surface of Absolute Life. This idea is beautifully brought out in the teachings of the Brahmans, Buddhists, and Vedantists. The Nirvana of atheistic Buddhism is achieved through the re-absorption of the individualized self into the Universal Self. In Sir Edwin Arnold’s Light of Asia, the thought is summed up thus: “Om, mani padme, hum! the daybreak comes and the dewdrop slips back into the shining sea.” The “dewdrop” is the dot; the “sea” the blank paper. The “dewdrop” is the individualized spirit, or I; the blank paper that Self which is ALL, and at the achievement of Nirvana the lesser mingles with the greater. Immortality is achieved, for that which is impermanent returns to the condition of absolute permanence.

The dot, the line, and the circle are the supreme and primary symbols. The dot is Spirit and its symbol in the Chaldaic Hebrew—the Yod—is actually a seed or spermatozoon, a little comma with a twisting tail representing the germ of the not-self. In its first manifestation the dot elongates to form the line. The line is a string of dots made up of germ lives—the monadic lives of Leibnitz. From the seed growing in the earth comes the sprig—the line. The line, therefore, is the symbol of the dot in growth or motion. The sun is a great dot, a monad of life, and each of its rays a line—its own active principle in manifestation. The key thought is: The line is the motion of the dot.

In the process of creation all motion is away from self. Therefore there is only one direction in which the dot can move. In the process of return to the perfect state all motion is toward self, and through self to the Universal Self. Involution is activity outward from self; evolution is activity inward toward self. Motion away from self brings a decrease in consciousness and power; motion toward self brings a corresponding increase in consciousness and power. The farther the light ray travels from its source the weaker the ray. The line is the outpouring or natural impulse of life to expand. It may seem difficult at first to imagine the line as a symbol of general expansion, but it is simply emblematic of motion away from self—the dot. The dot, moving away from self, projects the line; the line becomes the radius of an imaginary circle, and this circle is the circumference of the powers of the central dot. Hypothetically, every sun has a periphery where its rays end, every human life a periphery where its influence ceases, every human mind a periphery beyond which it cannot function, and every human heart a periphery beyond which it cannot feel. Somewhere there is a limit to the scope of awareness. The circle is the symbol of this limit. It is the symbol of the vanishing point of central energy. The dot symbolizes the cause; the line, the means; and the circle, the end.

The AIN SOPH of the Hebrew Cabalists is equivalent to the Absolute. The Jewish mystics employed the closed eye to suggest the same symbolism as that of the blank sheet of paper. The inscrutable NOTHING conveyed to the mind by the closing of the eyes suggests the eternal, unknowable, and indefinable nature of Perfect Being. These same Cabalists called spirit the dot, the opened eye, because looking away from itself the Ego (or I AM) beholds the vast panorama of things which together compose the illusionary sphere. However, when this same objective eye is turned inward to the contemplation of its own cause, it is confronted by a blankness which defies penetration.

Only that thing which is permanent is absolutely real; hence that unmoved, eternal condition so inadequately symbolized by the blank sheet of paper is the only absolute Reality. In comparison to this eternal state, forms are an ever-changing phantasmagoria, not in the sense that forms do not exist but rather that they are of minor significance when compared to their ever-enduring source.

While through lack of adequate terminology it is necessary to approach a definition of the Absolute from a negative point of view, the blank sheet of paper signifies not emptiness but an utter and incomprehensible fullness when an attempt is made to define the indefinable. Therefore the blank paper represents that SPACE which contains all existence in a potential state. When the material universe—whether the zodiac, the stars, or the multitude of suns dotting the firmament—comes into manifestation, all of its parts are subject to the law of change. Sometime every sun will grow cold; sometime every grain of cosmic dust will blossom forth as a universe, and sometime vanish again. With the phenomenal creation comes birth, growth, decay, and the multifarious laws which have dominion over and measure the span of ephemerality. Omar Khayyam, with characteristic Oriental fatalism, writes:

“One thing is certain and the rest is Lies;

The Flower that once has blown forever dies.”

The illusions of diversity—form, place, and time—are classed by the Orientals under the general term Maya. The word Maya signifies the great sea of shadows—the sphere of things as they seem to be as distinguished from the blank piece of paper which represents the one and only THING as it eternally is. The mothers of the various World Saviors generally bear names derived from the word Maya, as for example, Mary, for the reason that the various redeeming deities signify realization born out of illusion, or wisdom rising triumphant from the tomb of ignorance. Philosophic realization must be born out of the realization of illusion. Consequently the Savior-Gods are born out of Maya and rise through many tribulations into the light of eternity.

The keys to all knowledge are contained in the dot, the line, and the circle. The dot is universal consciousness, the line is universal intelligence, and the circle is universal force—the threefold, unknowable Cause of all knowable existence (the three hypostases of Atma). In man the spirit is represented by the dot and conscious activity or intelligence by the line. Conscious activity is the key to intelligence, because consciousness belongs to the sphere of the dot and activity to the sphere of the circle. The center and the circumference are thus blended in the connecting line—conscious activity or intelligence. The circle is the symbol of body and body is the limit of the radius of the activity of mind power pouring out of the substance of consciousness.

In ancient philosophy the dot signifies Truth, Reality, in whatever form it may take. The line is the motion of the fact and the circle is the symbol of the form or figure established in the inferior or material sphere by these superphysical activities. Take, for example, a blade of grass. Its form is simply the effect of certain active agents upon certain passive substances. The physical blade of grass is really a symbol of a degree of consciousness or a combination of cosmic activities. All forms are but geometric patterns, being the reactions set up in matter by mysterious forces working in the causal spheres. Conscious activity, working upon or brooding over matter, creates form. Matter is not form, because matter (like SPACE, of which it is the negative expression) is universally disseminated but, as stated in the ancient doctrine, the activity of life upon and through its substances curdles (organizes) matter so that it assumes certain definite forms or bodies. These organisms thus caused by bringing the elements of matter into intelligent and definite relationships are held together by the conscious agent manipulating them. The moment this agent is withdrawn the process of disintegration sets in. Disintegration is the inevitable process of returning artificial compounds to their first simple state. Disintegration may be further defined as the urge of heterogeneous parts to return to their primitive homogeneity; in other words, the desire of creation to return to SPACE. When the forms have been reabsorbed into the vast sea of matter, they are then ready to be picked up by some other phase of the Creative Agencies and molded afresh into vehicles for the material expression of divine potentialities.

In its application to the divisions of human learning, the dot is the proper symbol of philosophy in that philosophy is the least degree of intellectual illusion. It is not to be inferred that philosophy is absolute truth but rather that it is the least degree of mental error, since all other forms of learning contain a greater percentage of fallacy. Nothing that is sufficiently tangible to be susceptible of accurate definition is true in the absolute sense, but philosophy, transcending the limitations of the form world, achieves more in its investigation of the nature of Being than does any other man-conceived discipline. The more complex the form, the farther removed it is from its source. As more marks are placed upon the white sheet of paper a picture is gradually created which may become so complicated that the white paper itself is entirely obscured. Thus the more diversified the creations, the less the Creator is discernible. Taking up the least possible space upon the paper, the dot detracts the least from the perfect expanse of the white sheet.

Philosophy per se is the least confusing method of approaching Reality. When less accurate systems are employed, a cobweb of contending and confusing complexities is spread over the entire surface of the blank paper, hopelessly entangling the thinker in the maze of illusion. As the dot cannot retire behind itself to explore the nature of the paper upon which it is placed, so no philosophy can entirely free itself from the involvements of mind. As man, however, must have some code by which to live, some system of thought which will give him at least an intellectual concept of ultimates, the wisest of all ages have contributed the fruitage of their transcendent genius to this great human need. Thus philosophy came into being.

Like the dot, philosophy is an immovable body. Its essential nature never changes. When the element of change is introduced into philosophy it descends to the level of theology, or rather, it is involved and distorted by the disciplines of theology. Theology is a motion, a mystical gesture as it were; it is the dot moving away from itself to form the line. Theology is not a fixed element like philosophy; it is a mutable element subject to numberless vicissitudes. Theology is emotional, changeable, violent, and at periodic intervals bursts forth in many forms of irrational excess. Theology occupies a middle ground between materiality and true illumined spirituality which, transcending theology, becomes a comprehension, in part at least, of divine concerns.

As has already been suggested, the line is the radius of an imaginary circle, and when this circle is traced upon the paper we have the proper symbol of science. Science occupies the circumference of the sphere of self. The savant gropes in that twilight where life is lost in form. He is therefore unfitted to cope with any phase of life or knowledge which transcends the plane of material things. The scientist has no comprehension of an activity independent of and dissociated from matter; hence his sphere of usefulness is limited to the lower world and its phenomena. The physical body of what man calls knowledge is science; the emotional body, theology; and the mental and supermental bodies, natural and mystical philosophy respectively. The human mind ascends sequentially from science through theology to philosophy, as in ancient days it descended from divine philosophy through spiritual theology to the condition of material science which it now occupies.

Consider the great number of people who are now leaving the church at the behest of science. Most of these individuals declare their reason for dissenting to the dictates of theology is that the dogma of the church has proved to be philosophically and scientifically unsound. The belief is quite prevalent that nearly all scientists are agnostics, if not atheists, because they refuse to subscribe to the findings of early theologians. Thus the mind must descend from credulity to absolute incredulity before it is prepared to assume the onus of individual thinking. On the other hand, the scientist who has really entered into the spirit of his labors has found God. Science has revealed to him a supertheology. It has discovered the God of the swirling atoms; not a personal Deity but an all-permeating, all-powerful, impersonal Creative Agent akin to the Absolute Being of occult philosophy. Thus the little tin god on his golden throne falls to make way for an infinite Creative Principle which science vaguely senses and which philosophy can reveal in fuller splendor.

The primitive symbols now under discussion bring to mind the subject of alphabets. The ancient Alphabet of Wisdom is symbolism, and all the figures used in this supreme alphabet are taken out of the dot, the line, and the circle; in other words, they are made up of various combinations of these elementary forms. Even the Arabic numerical systems and the letters of the English alphabet are compounded from these first three figures. In Oriental mysticism there are certain objects considered peculiarly appropriate for subjects of meditation. One of the most important of the native drawings is that of a lotus bud carrying in its heart the first letter of the Sanskrit alphabet, the letter usually made resplendent by gold leaf. This letter, as the first of the alphabet, is employed to direct the mind of the devotee toward all things which are first, especially Universal Self which is the first of all Being and from which all Nature emerged, as all the letters are presumed to have come forth from t...