"While All is in THE ALL, it is equally true that THE ALL is in ALL. To him who truly understands this truth hath come great knowledge."—The Kybalion.
How often have the majority of people heard repeated the statement that their Deity1 (called by many names) was "All in All" and how little have they suspected the inner occult truth concealed2 by these carelessly uttered words? The commonly used expression is a survival of the ancient Hermetic Maxim3 quoted above. As the Kybalion says: "To him who truly understands this truth, hath come great knowledge." And, this being so, let us seek this truth, the understanding of which means so much. In this statement of truth—this Hermetic Maxim—is concealed one of the greatest philosophical4, scientific and religious truths.
We have given you the Hermetic Teaching regarding the Mental Nature of the Universe—the truth that "the Universe is Mental—held in the Mind of THE ALL." As the Kybalion says, in the passage quoted above: "All is in THE ALL." But note also the co-related statement, that: "It is equally true that THE ALL is in ALL." This apparently5 contradictory6 statement is reconcilable under the Law of Paradox7. It is, moreover, an exact Hermetic statement of the relations existing between THE ALL and its Mental Universe. We have seen how "All is in THE ALL"—now let us examine the other aspect of the subject.
The Hermetic Teachings are to the effect that THE ALL is Imminent8 in ("remaining within; inherent; abiding9 within") its Universe, and in every part, particle, unit, or combination, within the Universe. This statement is usually illustrated10 by the Teachers by a reference to the Principle of Correspondence. The Teacher instructs the student to form a Mental Image of something, a person, an idea, something having a mental form, the favorite example being that of the author or dramatist forming an idea of his characters; or a painter or sculptor11 forming an image of an ideal that he wishes to express by his art. In each case, the student will find that while the image has its existence, and being, solely12 within his own mind, yet he, the student, author, dramatist, painter, or sculptor, is, in a sense, immanent in; remaining within; or abiding within, the mental image also. In other words, the entire virtue13, life, spirit, of reality in the mental image is derived14 from the "immanent mind" of the thinker. Consider this for a moment, until the idea is grasped.
To take a modern example, let us say that Othello, Iago, Hamlet, Lear, Richard III, existed merely in the mind of Shakespeare, at the time of their conception or creation. And yet, Shakespeare also existed within each of these characters, giving them their vitality15, spirit, and action. Whose is the "spirit" of the characters that we know as Micawber, Oliver Twist, Uriah Heep—is it Dickens, or have each of these characters a personal spirit, independent of their creator? Have the Venus of Medici, the Sistine Madonna, the Apollo Belvidere, spirits and reality of their own, or do they represent the spiritual and mental power of their creators? The Law of Paradox explains that both propositions are true, viewed from the proper viewpoints. Micawber is both Micawber, and yet Dickens. And, again, while Micawber may be said to be Dickens, yet Dickens is not identical with Micawber. Man, like Micawber, may exclaim: "The Spirit of my Creator is inherent within me— and yet I am not HE!" How different this from the shocking half-truth so vociferously16 announced by certain of the half-wise, who fill the air with their raucous17 cries of: "I am God!" Imagine poor Micawber, or the sneaky Uriah Heep, crying: "I Am Dickens"; or some of the lowly clods in one of Shakespeare's plays, eloquently18 announcing that: "I Am Shakespeare!" THE ALL is in the earthworm, and yet the earth-worm is far from being THE ALL. And still the wonder remains19, that though the earth-worm exists merely as a lowly thing, created and having its being solely within the Mind of THE ALL—yet THE ALL is immanent in the earthworm, and in the particles that go to make up the earth-worm. Can there be any greater mystery than this of "All in THE ALL; and THE ALL in All?"
The student will, of course, realize that the illustrations given above are necessarily imperfect and inadequate20, for they represent the creation of mental images in finite minds, while the Universe is a creation of Infinite Mind—and the difference between the two poles separates them. And yet it is merely a matter of degree—the same Principle is in operation—the Principle of Correspondence manifests in each—"As above, so Below; as Below, so above."
And, in the degree that Man realizes the existence of the Indwelling Spirit immanent within his being, so will he rise in the spiritual scale of life. This is what spiritual development means—the recognition, realization21, and manifestation22 of the Spirit within us. Try to remember this last definition—that of spiritual development. It contains the Truth of True Religion.
There are many planes of Being—many sub-planes of Life—many degrees of existence in the Universe. And all depend upon the advancement23 of beings in the scale, of which scale the lowest point is the grossest matter, the highest being separated only by the thinnest division from the SPIRIT of THE ALL. And, upward and onward24 along this Scale of Life, everything is moving. All are on the Path, whose end is THE ALL. All progress is a Returning Home. All is Upward and Onward, in spite of all seemingly contradictory appearances. Such is the message of the Illumined.
The Hermetic Teachings concerning the process of the Mental Creation of the Universe, are that at the beginning of the Creative Cycle, THE ALL, in its aspect of Being, projects its Will toward its aspect of "Becoming" and the process of creation begins. It is taught that the process consists of the lowering of Vibration25 until a very low degree of vibratory energy is reached, at which point the grossest possible form of Matter is manifested. This process is called the stage of Involution, in which THE ALL becomes "involved," or "wrapped up," in its creation. This process is believed by the Hermetists to have a Correspondence to the mental process of an artist, writer, or inventor, who becomes so wrapped up in his mental creation as to almost forget his own existence and who, for the time being, almost "lives in his creation," If instead of "wrapped" we use the word "rapt," perhaps we will give a better idea of what is meant.
This Involuntary stage of Creation is sometimes called the "Outpouring" of the Divine Energy, just as the Evolutionary26 state is called the "Indrawing." The extreme pole of the Creative process is considered to be the furthest removed from THE ALL, while the beginning of the Evolutionary stage is regarded as the beginning of the return swing of the pendulum27 of Rhythm—a "coming home" idea being held in all of the Hermetic Teachings.
The Teachings are that during the "Outpouring," the vibrations28 become lower and lower until finally the urge ceases, and the return swing begins. But there is this difference, that while in the "Outpouring" the creative forces manifest compactly and as a whole, yet from the beginning of the Evolutionary or "Indrawing" stage, there is manifested the Law of Individualization—that is, the tendency to separate into Units of Force, so that finally that which left THE ALL as unindividualized energy returns to its source as countless29 highly developed Units of Life, having risen higher and higher in the scale by means of Physical, Mental and Spiritual Evolution.
The ancient Hermetists use the word "Meditation30" in describing the process of the mental creation of the Universe in the Mind of THE ALL, the word "Contemplation" also being frequently employed. But the idea intended seems to be that of the employment of the Divine Attention. "Attention" is a word derived from the Latin root, meaning "to reach out; to stretch out," and so the act of Attention is really a mental "reaching out; extension" of mental energy, so that the underlying31 idea is readily understood when we examine into the real meaning of "Attention."
The Hermetic Teachings regarding the process of Evolution are that, THE ALL, having meditated32 upon the beginning of the Creation—having thus established the material foundations of the Universe—having thought it into existence—then gradually awakens33 or rouses from its Meditation and in so doing starts into manifestation the process of Evolution, on the material mental and spiritual planes, successively and in order. Thus the upward movement begins—and all begins to move Spiritward. Matter becomes less gross; the Units spring into being; the combinations begin to form; Life appears and manifests in higher and higher forms; and Mind becomes more and more in evidence—the vibrations constantly becoming higher. In short, the entire process of Evolution, in all of its phases, begins, and proceeds according to the established "Laws of the Indrawing" process. All of this occupies aeons upon aeons of Man's time, each aeon34 containing countless millions of years, but yet the Illumined inform us that the entire creation, including Involution and Evolution, of an Universe, is but "as the twinkle of the eye" to THE ALL. At the end of countless cycles of aeons of time, THE ALL withdraws its Attention—its Contemplation and Meditation—of the Universe, for the Great Work is finished—and All is withdrawn35 into THE ALL from which it emerged. But Mystery of Mysteries—the Spirit of each soul is not annihilated38, but is infinitely39 expanded—the Created and the Creator are merged36. Such is the report of the Illumined!
The above illustration of the "meditation," and subsequent "awakening40 from meditation," of THE ALL, is of course but an attempt of the teachers to describe the Infinite process by a finite example. And, yet: "As Below, so Above." The difference is merely in degree. And just as THE ALL arouses itself from the meditation upon the Universe, so does Man (in time) cease from manifesting upon the Material Plane, and withdraws himself more and more into the Indwelling Spirit, which is indeed "The Divine Ego41."
There is one more matter of which we desire to speak in this lesson, and that comes very near to an invasion of the Metaphysical field of speculation42, although our purpose is merely to show the futility43 of such speculation. We allude44 to the question which inevitably45 comes to the mind of all thinkers who have ventured to seek the Truth. The question is: "WHY does THE ALL create Universes" The question may be asked in different forms, but the above is the gist46 of the inquiry47.
Men have striven hard to answer this question, but still there is no answer worthy48 of the name. Some have imagined that THE ALL had something to gain by it, but this is absurd, for what could THE ALL gain that it did not already possess? Others have sought the answer in the idea that THE ALL "wished something to love" and others that it created for pleasure, or amusement; or because it "was lonely" or to manifest its power;—all puerile49 explanations and ideas, belonging to the childish period of thought.
Others have sought to explain the mystery by assuming that THE ALL found itself "compelled" to create, by reason of its own "internal nature"—its "creative instinct." This idea is in advance of the others, but its weak point lies in the idea of THE ALL being "compelled" by anything, internal or external. If its "internal nature," or "creative instinct," compelled it to do anything, then the "internal nature" or "creative instinct" would be the Absolute, instead of THE ALL, and so accordingly that part of the proposition falls. And, yet, THE ALL does create and manifest, and seems to find some kind of satisfaction in so doing. And it is difficult to escape the conclusion that in some infinite degree it must have what would correspond to an "inner nature," or "creative instinct," in man, with correspondingly infinite Desire and Will. It could not act unless it Willed to Act; and it would not Will to Act, unless it Desired to Act and it would not Desire to Act unless it obtained some Satisfaction thereby50. And all of these things would belong to an "Inner Nature," and might be postulated51 as existing according to the Law of Correspondence. But, still, we prefer to think of THE ALL as acting52 entirely53 FREE from any influence, internal as well as external. That is the problem which lies at the root of difficulty—and the difficulty that lies at the root of the problem.
Strictly54 speaking, there cannot be said to be any "Reason" whatsoever55 for THE ALL to act, for a "reason" implies a "cause," and THE ALL is above Cause and Effect, except when it Wills to become a Cause, at which time the Principle is set into motion. So, you see, the matter is Unthinkable, just as THE ALL is Unknowable. Just as we say THE ALL merely "IS"—so we are compelled to say that "THE ALL ACTS BECAUSE IT ACTS." At the last, THE ALL is All Reason in Itself; All Law in Itself; All Action in Itself—and it may be said, truthfully, that THE ALL is Its Own Reason; its own Law; its own Act—or still further, that THE ALL; Its Reason; Its Act; is Law; are ONE, all being names for the same thing. In the opinion of those who are giving you these present lessons, the answer is locked up in the INNER SELF of THE ALL, along with its Secret of Being. The Law of Correspondence, in our opinion, reaches only to that aspect of THE ALL, which may be spoken of as "The Aspect of BECOMING." Back of that Aspect is "The Aspect of BEING" in which all Laws are lost in LAW; all Principles merge37 into PRINCIPLE—and THE ALL; PRINCIPLE; and BEING; are IDENTICAL, ONE AND THE SAME. Therefore, Metaphysical speculation on this point is futile56. We go into the matter here, merely to show that we recognize the question, and also the absurdity57 of the ordinary answers of metaphysics and theology.
In conclusion, it may be of interest to our students to learn that while some of the ancient, and modern, Hermetic Teachers have rather inclined in the direction of applying the Principle of Correspondence to the question, with the result of the "Inner Nature" conclusion,—still the legends have it that HERMES, the Great, when asked this question by his advanced students, answered them by PRESSING HIS LIPS TIGHTLY TOGETHER and saying not a word, indicating that there WAS NO ANSWER. But, then, he may have intended to apply the axiom of his philosophy, that: "The lips of Wisdom are closed, except to the ears of Understanding," believing that even his advanced students did not possess the Understanding which entitled them to the Teaching. At any rate, if Hermes possessed58 the Secret, he failed to impart it, and so far as the world is concerned THE LIPS OF HERMES ARE CLOSED regarding it. And where the Great Hermes hesitated to speak, what mortal may dare to teach?
But, remember, that whatever be the answer to this problem, if indeed there be an answer the truth remains that: "While All is in THE ALL, it is equally true that THE ALL is in All." The Teaching on this point is emphatic59. And, we may add the concluding words of the quotation60: "To him who truly understands this truth, hath come great knowledge."
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1
deity
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| n.神，神性；被奉若神明的人(或物) | |
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concealed
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| a.隐藏的，隐蔽的 | |
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maxim
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| n.格言，箴言 | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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6
contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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7
paradox
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| n.似乎矛盾却正确的说法；自相矛盾的人(物) | |
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8
imminent
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| adj.即将发生的，临近的，逼近的 | |
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abiding
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| adj.永久的，持久的，不变的 | |
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illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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11
sculptor
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| n.雕刻家，雕刻家 | |
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12
solely
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| adv.仅仅，唯一地 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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15
vitality
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| n.活力，生命力，效力 | |
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vociferously
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| adv.喊叫地，吵闹地 | |
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17
raucous
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| adj.(声音)沙哑的，粗糙的 | |
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eloquently
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| adv. 雄辩地(有口才地, 富于表情地) | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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inadequate
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| adj.(for,to)不充足的，不适当的 | |
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realization
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| n.实现；认识到，深刻了解 | |
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manifestation
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| n.表现形式；表明；现象 | |
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advancement
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| n.前进，促进，提升 | |
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onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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vibration
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| n.颤动，振动；摆动 | |
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evolutionary
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| adj.进化的；演化的，演变的；[生]进化论的 | |
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pendulum
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| n.摆，钟摆 | |
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vibrations
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| n.摆动( vibration的名词复数 )；震动；感受；（偏离平衡位置的）一次性往复振动 | |
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29
countless
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| adj.无数的，多得不计其数的 | |
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30
meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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underlying
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| adj.在下面的，含蓄的，潜在的 | |
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32
meditated
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| 深思，沉思，冥想( meditate的过去式和过去分词 )； 内心策划，考虑 | |
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33
awakens
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| v.（使）醒( awaken的第三人称单数 )；（使）觉醒；弄醒；（使）意识到 | |
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aeon
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| n.极长的时间；永久 | |
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withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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merged
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| （使）混合( merge的过去式和过去分词 )； 相融； 融入； 渐渐消失在某物中 | |
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merge
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| v.(使)结合，(使)合并，(使)合为一体 | |
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38
annihilated
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| v.（彻底）消灭( annihilate的过去式和过去分词 )；使无效；废止；彻底击溃 | |
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39
infinitely
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| adv.无限地，无穷地 | |
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40
awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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41
ego
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| n.自我，自己，自尊 | |
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42
speculation
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| n.思索，沉思；猜测；投机 | |
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43
futility
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| n.无用 | |
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allude
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| v.提及，暗指 | |
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inevitably
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| adv.不可避免地；必然发生地 | |
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46
gist
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| n.要旨；梗概 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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48
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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49
puerile
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| adj.幼稚的，儿童的 | |
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50
thereby
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| adv.因此，从而 | |
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51
postulated
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| v.假定，假设( postulate的过去式和过去分词 ) | |
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52
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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53
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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54
strictly
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| adv.严厉地，严格地；严密地 | |
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55
whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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56
futile
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| adj.无效的，无用的，无希望的 | |
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57
absurdity
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| n.荒谬，愚蠢；谬论 | |
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58
possessed
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| adj.疯狂的；拥有的，占有的 | |
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59
emphatic
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| adj.强调的，着重的；无可置疑的，明显的 | |
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60
quotation
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| n.引文，引语，语录；报价，牌价，行情 | |
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