The Creative Process in the Individual Part 4

The answer is that to take the initiative for inducing this flow of Life individually it is a _sine qua non_ that the conditions enabling us to do so should first be presented to us universally. This is in accordance with the general principle that we can never create a force but can only specialize it. Only here the power we are wanting to specialize is the very Power of Specialization itself; and therefore, paradoxical as it may seem, what we require to have shown us is the Universality of Specialization.

Now this is what the Bible puts before us in its central figure. Taking the Bible statements simply and literally they show us this unique Personality as the Principle of Humanity, alike in its spiritual origin and its material manifestation, carried to the logical extreme of specialization; while at the same time, as the embodiment of the original polarity of Spirit and Substance, this Personality, however unique, is absolutely universal; so that the Bible sets Jesus Christ before us as the answer to the philosophic problem of how to specialize the universal, while at the same time preserving its universality.

If, then, we fix our thought upon this unique Personality as the embodiment of _universal_ principles, it follows that those principles must exist in ourselves also, and that His actual specialization of them is the earnest of our potential specialization of them. Then if we fix our thought on this potential in ourselves as being identical with its manifestation in Him, we can logically claim our ident.i.ty with Him, so that what He has done we have done, what He is, we are, and thus recognizing ourselves in Him we present _this_ image of ourselves to the Eternal Mind, with the result that we bring with us no inversion, and so import no negative current into our stream of Life.

Thus it is that we reach "the Father" through "the Son," and that He is able to keep us from falling and to present us faultless before the presence of the Divine glory with exceeding joy (Jude 24). The Gospel of "the Word made flesh" is not the meaningless cant of some petty sect nor yet the cunning device of priestcraft, though it has been distorted in both these directions; but it can give a reason for itself, and is founded upon the deepest laws of the threefold const.i.tution of man, embracing the _whole_ man, body, soul and spirit. It is not opposed to Science but is the culmination of all science whether physical or mental. It is philosophical and logical throughout if you start the Creative Process where alone it can start, in the Self-contemplation of the Spirit. The more carefully we examine into the claims of the Gospel of Christ the more we shall find all the current objections to it melt away and disclose their own superficialness. We shall find that Christ is indeed the Mediator between G.o.d and Man, not by the arbitrary fiat of a capricious Deity, but by a logical law of sequence which solves the problem of making extremes meet, so that the Son of Man is also the Son of G.o.d; and when we see the reason why this is so we thereby receive power to become ourselves sons of G.o.d, which is the denouement of the Creative Process in the Individual.

These closing lines are not the place to enter upon so great a subject, but I hope to follow it up in another volume and to show in detail the logic of the Bible teaching, what it saves us from and what it leads us to; to show while giving due weight to the value of other systems how it differs from them and transcends them; to glance, perhaps, for a moment at the indications of the future and to touch upon some of the dangers of the present and the way to escape from them. Nor would I pa.s.s over in silence another and important aspect of the Gospel contained in Christ's commission to His followers to heal the sick. This also follows logically from the Law of the Creative Process if we trace carefully the sequence of connections from the indwelling Ego to the outermost of its vehicles; while the effect of the recognition of these great truths upon the individuality that has for a time put off its robe of flesh, opens out a subject of paramount interest. Thus it is that on every plane Christ is the Fulfilling of the Law, and that "Salvation" is not a silly shiboleth but the logical and vital process of our advance into the unfoldment of the next stage of the limitless capacities of our being. Of these things I hope to write in another volume, should it be permitted to me, and in the meanwhile I would commend the present abstract statement of principles to the reader's attention in the hope that it may throw some light on the fundamental nature of these momentous questions. The great thing to bear in mind is that if a thing is true at all there must be a reason why it is true, and when we come to see this reason we know the truth at first hand for ourselves and not from some one else's report--then it becomes really our own and we begin to learn how to use it. This is the secret of the individual's progress in any art, science, or business, and the same method will serve equally well in our search after Life itself, and as we thus follow up the great quest we shall find that on every plane the Way, the Truth, and the Life are ONE.

"A little philosophy inclineth a man's mind to atheism, but depth in philosophy bringeth men's minds about to religion."--_Bacon. Essay xvi_.

CHAPTER X

THE DIVINE OFFERING

I take the present opportunity of a new edition to add a few pages on certain points which appear to me of vital importance, and the connection of which with the preceding chapters will, I hope, become evident as the reader proceeds. a.s.suming the existence in each individual of a creative power of thought which, in relation to himself, reflects the same power existing in the Universal Mind, our right employment of this power becomes a matter of extreme moment to ourselves. Its inverted use necessarily holds us fast in the bondage from which we are seeking to escape, and equally necessarily its right use brings us into Liberty; and therefore if any Divine revelation exists at all its purpose must be to lead us away from the inverted use of our creative faculty and into such a higher specializing of it as will produce the desired result. Now the purpose of the Bible is to do this, and it seeks to effect this work by a dual operation. It places before us that Divine Ideal of which I have already spoken, and at the same time bases this ideal upon the recognition of a Divine Sacrifice. These two conceptions are so intimately interwoven in Scripture that they cannot be separated, but at the present day there _is_ a growing tendency to attempt to make this separation and to discard the conception of a Divine Sacrifice as unphilosophical, that is as having no nexus of cause and effect. What I want, therefore, to point out in these additional pages is that there is such a nexus, and that so far from being without a sequence of cause and effect it has its root in the innermost principles of our own being. It is not contrary to Law but proceeds from the very nature of the Law itself.

The current objection to the Bible teaching on this subject is that no such sacrifice could have been required by G.o.d, either because the Originating Energy can have no consciousness of Personality and is only a blind force, or because, if "G.o.d is Love," He could not demand such a sacrifice. On the former hypothesis we are of course away from the Bible teaching altogether and have nothing to do with it; but, as I have said elsewhere, the fact of our own consciousness of personality can only be accounted for by the existence, however hidden, of a corresponding quality in the Originating Spirit. Therefore I will confine my remarks to the question how Love, as the originating impulse of all creation, can demand such a sacrifice. And to my mind the answer is that G.o.d does not demand it. It is Man who demands it. It is the instinctive craving of the human soul for _certainty_ that requires a demonstration so convincing as to leave no room for doubt of our perfectly happy relation to the Supreme Spirit, and consequently to all that flows from it, whether on the side of the visible or of the invisible.

When we grasp the fact that such a standpoint of certainty is the necessary foundation for the building up in ourselves of the Divine Ideal then it becomes clear that to afford us this firm basis is the greatest work that the Spirit, in its relation to human personality, could do.

We are often told that the offering of sacrifices had its origin in primitive man's conception of his G.o.ds as beings which required to be propitiated so as to induce them to do good or abstain from doing harm; and very likely this was the case. The truth at the back of this conception is the feeling that there is a higher power upon which man is dependent; and the error is in supposing that this power is limited by an individuality which can be enriched by selling its good offices, or which blackmails you by threats. In either case it wants to get something out of you, and from this it follows that its own power of supplying its own wants must be limited, otherwise it would not require to be kept in good temper by gifts.

In very undeveloped minds such a conception results in the idea of numerous G.o.ds, each having, so to say, his own particular line of business; and the furthest advance this mode of thought is capable of is the reduction of these various deities to two antagonistic powers of Good and of Evil. But the result in either case is the same, so long as we start with the hypothesis that the Good will do us more good and the Evil do us less harm by reason of our sacrifices, for then it logically follows that the more valuable your sacrifices and the oftener they are presented the better chance you have of good luck. Doubtless some such conception as this was held by the ma.s.s of the Hebrew people under the sacrificial system of the Levitical Law, and perhaps this was one reason why they were so p.r.o.ne to fall into idolatry--for in this view their fundamental notion was practically identical in its nature with that of the heathen around them.

Of course this was not the fundamental idea embodied in the Levitical system itself. The root of that system was the symbolizing of a supreme ideal of reconciliation hereafter to be manifested in action. Now a symbol is not the thing symbolized. The purpose of a symbol is twofold, to put us upon enquiry as to the reality which it indicates, and to bring that reality to our minds by suggestion when we look at the symbol; but if it does not do this, and we rest only in the symbol, nothing will come of it, and we are left just where we were. That the symbolic nature of the Levitical sacrifice was clearly perceived by the deeper thinkers among the Hebrews is attested by many pa.s.sages in the Bible--"Sacrifice and burnt offering thou wouldest not" (Psalms xl: 6, and li: 16) and other similar utterances; and the distinction between these symbols and that which they symbolized is brought out in the Epistle to the Hebrews by the argument that if those sacrifices had afforded a sufficient standpoint for the effectual realization of cleansing then the worshiper would not need to have repeated them because he would have no more consciousness of sin (Hebrews x: 2).

This brings us to the essential point of the whole matter. What we want is the certainty that there is no longer any separation between us and the Divine Spirit by reason of sin, either as overt acts of wrong doing or as error of principle; and the whole purpose of the Bible is to lead us to this a.s.surance. Now such an a.s.surance cannot be based on any sort of sacrifices that require repet.i.tion, for then we could never know whether we had given enough either in quality or quant.i.ty. It must be a once-for-all business or it is no use at all; and so the Bible makes the once-for-allness of the offering the essential point of its teaching. "He that has been bathed does not need to be bathed again" (John xiii: 10).

"There is now no condemnation to them which are in Christ Jesus" (Romans viii: i).

Various intellectual difficulties, however, hinder many people from seeing the working of the law of cause and effect in this presentment. One is the question, How can moral guilt be transferred from one person to another?

What is called the "forensic" argument (i.e., the court of law argument) that Christ undertook to suffer in our stead as our _surety_ is undoubtedly open to this objection. Suretyship must by its very nature be confined to civil obligations and cannot be extended to criminal liability, and so the "forensic" argument may be set aside as very much a legal fiction. But if we realize the Bible teaching that Christ is the Son of G.o.d, that is, the Divine Principle of Humanity out of which we originated and subsisting in us all, however unconsciously to ourselves, then we see that sinners as well as saints are included in this Principle; and consequently that the Self-offering of Christ must actually include the self-offering of every human being in the acknowledgment (however unknown to his _objective_ mentality) of his sin. If we can grasp this somewhat abstract point of view it follows that in the Person of Christ every human being, past, present, and to come, was self-offered for the condemnation of his sin--a _self_- condemnation and a _self_-offering, and hence a cleansing, for the simple reason that if you can get a man to realize his past error, really see his mistake, he won't do it again; and it is the perpetuation of sin and error that has to be got rid of--to do this universally would be to regain Paradise. Seen therefore in this light there is no question of transference of moral guilt, and I take it this is St. Paul's meaning when he speaks of our being partakers in Christ's death.

Then there is the objection, How can past sins be done away with? If we accept the philosophical conclusion that Time has no substantive existence then all that remains is states of consciousness. As I have said in the earlier part of this book, the Self-Contemplation of Spirit is the cause of all our perception of existence and environment; and consequently if the Self-Contemplation of the Spirit from any center of individualization is that of entire harmony and the absence of anything that would cause any consciousness of separation, then past sins cease to have any part in this self-recognition, and consequently cease to have any place in the world of existence. The foundation of the whole creative process is the calling into Light out of Darkness--"that which makes manifest is light"--and consequently the converse action is that of sending out of Light into Darkness, that is, into Notbeing. Now this is exactly what the Spirit says in the Bible--"I, even I, am He that blotteth out thy transgressions"

(Isaiah xliii: 25). Blotting out is the sending out of manifestation into the darkness of non-manifestation, out of Being into Not-being; and in this way the past error ceases to have any existence and so ceases to have any further effect upon us. It is "blotted out," and from this new standpoint has never been at all; so that to continue to contemplate it is to give a false sense of existence to that which in effect has no existence. It is that Affirmation of Negation which is the root of all evil. It is the inversion of our G.o.d-given creative power of thought, calling into existence that which in the Perfect Life of the Spirit never had or could have any existence, and therefore it creates the sense of inharmony, opposition, and separation. Of course this is only relatively to ourselves, for we cannot create eternal principles. They are the Being of G.o.d; and as I have already shown these great Principles of the Affirmative may be summed up in the two words Love and Beauty--Love in essence and Beauty in manifestation; but since we can only live from the standpoint of our own consciousness we can make a false creation built upon the idea of opposites to the all-creating Love and Beauty, which false creation with all its accompaniments of limitation, sin, sorrow, sickness, and death, must necessarily be real to us until we perceive that these things were not created by G.o.d, the Spirit of the Affirmative, but by our own inversion of our true relation to the All-creating Being.

When, then, we view the matter in this light the Offering once for all of the Divine Sacrifice for the sin of the whole world is seen not to be a mere ecclesiastical dogma having no relation of cause and effect, but to be the highest application of the same principle of cause and effect by which the whole creation, ourselves included, has been brought into existence-- the Self-Contemplation of Spirit producing corresponding manifestation, only now working on the level of Individual Personality.

As I have shown at the beginning of this book the cosmic manifestation of principles is not sufficient to bring out all that there is in them. To do this their action must be specialized by the introduction of the Personal Factor. They are represented by the Pillar Jachin, but it must be equilibriated by the Pillar Boaz, Law and Personality the two Pillars of the Universe; and in the One Offering we have the supreme combination of these two principles, the highest specialization of Law by the highest power of Personality. These are eternal principles, and therefore we are told that the Lamb was slain from the foundation of the world; and because "thoughts are things" this supreme manifestation of the creative interaction of Law and Personality was bound eventually to be manifested in concrete action in the world conditioned by time and s.p.a.ce; and so it was that the supreme manifestation of the Love of G.o.d to meet the supreme need of Man took place. The history of the Jewish nation is the history of the working of the law of cause and effect, under the guidance of the Divine Wisdom, so as to provide the necessary conditions for the greatest event in the world's history; for if Christ was to appear it must be in _some_ nation, in _some_ place, and at _some_ time: but to trace the steps by which, through an intelligible sequence of causes, these necessary conditions were provided belongs rather to an investigation of Bible history than to our present purpose, so I will not enter into these details here. But what I hope I have in some measure made clear is that there is a reason why Christ should be manifested, and should suffer, and rise again, and that so far from being a baseless superst.i.tion the Reconciling of the world to G.o.d through the One Offering once-for-all offered for the sin of the whole world, lays the immovable foundation upon which we may build securely for all the illimitable future.

CHAPTER XI

OURSELVES IN THE DIVINE OFFERING

If we have grasped the principle I have endeavored to state in the last chapter we shall find that with this new standpoint a new life and a new world begin to open out to us. This is because we are now living from a new recognition of ourselves and of G.o.d. Eternal Truth, that which is the essential reality of Being, is _always_ the same; it has never altered, for whatever is capable of pa.s.sing away and giving place to something else is not eternal, and therefore the real essence of our being, as proceeding from G.o.d and subsisting in Him has always been the same. But this is the very fact which we have hitherto lost sight of; and since our perception of life is the measure of our individual consciousness of it, we have imposed upon ourselves a world of limitation, a world filled with the power of the negative, because we have viewed things from that standpoint. What takes place, therefore, when we realize the truth of our Redemption is not a change in our essential relation to the Parent Spirit, the Eternal Father, but an awakening to the perception of this eternal and absolutely perfect relation. We see that in reality it has never been otherwise for the simple reason that in the very nature of Being it _could_ not be otherwise; and when we see this we see also that what has. .h.i.therto been wrong has not been the working of "the Father" but our conception of the existence of some other power, a power of negation, limitation, and destructiveness, the very opposite to all that the Creative Spirit, by the very fact of Its Creativeness, must be. That wonderful parable of the Prodigal Son shows us that he never ceased to be a son. It was not his Father who sent him away from home but his notion that he could do better "on his own," and we all know what came of it. But when he returned to the Father he found that from the Father's point of view he had never been otherwise than a son, and that all the trouble he had gone through was not "of the Father" but was the result of his own failure to realize what the Father and the Home really were.[9]

Now this is exactly the case with ourselves. When we wake up to the truth we find that, so far as the Father is concerned, we have always been in Him and in His home, for we are made in His image and likeness and are reflections of His own Being. He says to us "Son, thou art ever with me and all that I have is thine." The Self-Contemplation of Spirit is the Creative Power creating an environment corresponding to the mode of consciousness contemplated, and therefore in proportion as we contemplate ourselves as centers of individualization for the Divine Spirit we find ourselves surrounded by a new environment reflecting the harmonious conditions which preexist in the Thought of the Spirit.

This, then, is the sequence of Cause and Effect involved in the teaching of the Bible. Man is _in essence_ a spiritual being, the reflection on the plane of individual personality of that which the All-Originating Spirit is in Itself, and is thus in that reciprocal relation to the Spirit which is Love. This is the first statement of his creation in Genesis--G.o.d saw all that He had made and behold it was very good, Man included. Then the Fall is the failure of the lower mentality to realize that G.o.d IS Love, in a word that Love is the only ultimate Motive Power it is possible to conceive, and that the creations of Love cannot be otherwise than good and beautiful. The lower mentality conceives an opposite quality of Evil and thus produces a motive power the opposite of Love, which is Fear; and so Fear is born into the world giving rise to the whole brood of evil, anger, hatred, envy, lies, violence, and the like, and on the external plane giving rise to discordant vibrations which are the root of physical ill. If we a.n.a.lyze our motives we shall find that they are always some mode either of Love or Fear; and fear has its root in the recognition of some power other than Perfect Love, which is G.o.d the ONE all-embracing Good. Fear has a creative force which invertedly mimics that of Love; but the difference between them is that Love is eternal and Fear is not. Love as the Original Creative Motive is the only logical conclusion we can come to as to why we ourselves or any other creation exists. Fear is illogical because to regard it as having any place in the Original Creative Motive involves a contradiction in terms.

By accepting the notion of a dual power, that of Good _and_ Evil, the inverted creative working of Fear is introduced with all its attendant train of evil things. This is the eating of the deadly tree which occasions the Fall, and therefore the Redemption which requires to be accomplished is a redemption from Fear--not merely from this or that particular fear but from the very Root of Fear, which root is unbelief in the Love of G.o.d, the refusal to believe that Love alone is the Creating Power in all things, whether small beyond our recognition or great beyond our conception.

Therefore to bring about this Redemption there must be such a manifestation of the Divine Love to Man as, when rightly apprehended, will leave no ground for fear; and when we see that the Sacrifice of the Cross was the Self-Offering of Love made in order to provide this manifestation, then we see that all the links in the chain of Cause and Effect are complete, and that Fear never had any place in the Creative Principle, whether as acting in the creation of a world or of a man. The root, therefore, of all the trouble of the world consists in the Affirmation of Negation, in using our creative power of thought invertedly, and thus giving substance to that which _as principle_ has no existence. So long as this negative action of thought continues so long will it produce its natural effect; whether in the individual or in the ma.s.s. The experience is perfectly real while it lasts. Its unreality consists in the fact that there was never any real need for it; and the more we grasp the truth of the all-embracingness of the ONE Good, both as Cause and as Effect, on all planes, the more the experience of its opposite will cease to have any place in our lives.

This truly New Thought puts us in an entirely new relation to the whole of our environment, opening out possibilities. .h.i.therto undreamt of, and this by an orderly sequence of law which is naturally involved in our new mental att.i.tude; but before considering the prospect thus offered it is well to be quite clear as to what this new mental att.i.tude really is; for it is our adoption of this att.i.tude that is the Key to the whole position. Put briefly it is ceasing to include the idea of limitations in our conception of the working of the All-Creating Spirit. Here are some specimens of the way in which we limit the creative working of the Spirit. We say, I am too old now to start this or that new sort of work. This is to deny the power of the Spirit to vivify our physical or mental faculties, which is illogical if we consider that it is the same Spirit that brought us into any existence at all. It is like saying that when a lamp is beginning to burn low the same person who first filled it with oil cannot replenish it and make it burn brightly again. Or we say, I cannot do so and so because I have not the means. When you were fourteen did you know where all the means were coming from which were going to support you till now when you are perhaps forty or fifty? So you should argue that the same power that has worked in the past can continue to work in the future. If you say the means came in the past quite naturally through ordinary channels, that is no objection; on the contrary the more reason for saying that suitable channels will open in the future. Do you expect G.o.d to put cash into your desk by a conjuring trick? Means come through recognizable channels, that is to say we recognize the channels by the fact of the stream flowing through them; and one of our most common mistakes is in thinking that we ourselves have to fix the particular channel beforehand. We say in effect that the Spirit cannot open other channels, and so we stop them up. Or we say, our past experience speaks to the contrary, thus a.s.suming that our past experiences have included all possibilities and have exhausted the laws of the universe, an a.s.sumption which is negatived by every fresh discovery even in physical science. And so we go on limiting the power of the Spirit in a hundred different ways.

But careful consideration will show that, though the modes in which we limit it are as numerous as the circ.u.mstances with which we have to deal, the thing with which we limit it is always the same--it is by the introduction of our own personality. This may appear at first a direct contradiction of all that I have said about the necessity for the Personal Factor, but it is not. Here is a paradox.

To open out into manifestation the wonderful possibilities hidden in the Creative Power of the Universe we require to do two things--to see that we ourselves are necessary as centers for focussing that power, and at the same time to withdraw the thought of ourselves as contributing anything to its efficiency. It is not I that work but the Power; yet the Power needs me because it cannot specialize itself without me--in a word each is the complementary of the other: and the higher the degree of specialization is to be the more necessary is the intelligent and willing co-operation of the individual.

This is the Scriptural paradox that "the son can do nothing of himself,"

and yet we are told to be "fellow-workers with G.o.d." It ceases to be a paradox, however, when we realize the relation between the two factors concerned, G.o.d and Man. Our mistake is in not discriminating between their respective functions, and putting Man in the place of G.o.d. In our everyday life we do this by measuring the power of G.o.d by our past experiences and the deductions we draw from them; but there is another way of putting Man in the place of G.o.d, and that is by the misconception that the All-Originating Spirit is merely a cosmic force without intelligence, and that Man has to originate the intelligence without which no specific purpose can be conceived. This latter is the error of much of the present day philosophy and has to be specially guarded against. This was perceived by some of the medieval students of these things, and they accordingly distinguished between what they called Animus Dei and Anima Mundi, the Divine Spirit and the Soul of the Universe. Now the distinction is this, that the essential quality of Animus Dei is Personality--not A Person, but the very Principle of Personality itself--while the essential quality of Anima Mundi is Impersonality. Then right here comes in that importance of the Personal Factor of which I have already spoken. The powers latent in the Impersonal are brought out to their fullest development by the operation of the Personal. This of course does not consist in changing the nature of those powers, for that is impossible, but in making such combinations of them by Personal Selection as to produce results which could not otherwise be obtained. Thus, for example, Number is in itself impersonal and no one can alter the laws which are inherent in it; but what we can do is to select particular numbers and the sort of relation, such as subtraction, multiplication, etc., which we will establish between them; and then by the inherent Law of Number a certain result is bound to work out. Now our own essential quality is the consciousness of Personality; and as we grow into the recognition of the fact that the Impersonal is, as it were, crying out for the operation upon it of the Personal in order to bring its latent powers into working, we shall see how limitless is the field that thus opens before us.

The prospect is wonderful beyond our present conception, and full of increasing glory if we realize the true foundation on which it rests. But herein lies the danger. It consists in not realizing that the Infinite of the Impersonal _is_ and also that the Infinite of the Personal _is_. Both are Infinite and so require differentiation through our own personality, but in their essential quality each is the exact balance of the other--not in contradiction to each other, but as complementary to one another, each supplying what the other needs for its full expression, so that the two together make a perfect whole. If, however, we see this relation and our own position as the connecting link between them, we shall see only ourselves as the Personal Factor; but the more we realize, both by theory and experience, the power of human personality brought into contact with the Impersonal Soul of Nature, and employed with a Knowledge of its power and a corresponding exercise of the will, the less we shall be inclined to regard ourselves as the supreme factor in the chain of cause and effect Consideration of this argument points to the danger of much of the present day teaching regarding the exercise of Thought Power as a creative agency.

The principle on which this teaching is based is sound and legitimate for it is inherent in the nature of things; but the error is in supposing that we ourselves are the ultimate source of Personality instead of merely the distributors and specializers of it. The logical result of such a mental att.i.tude is that putting ourselves in the place of all that is worshiped as G.o.d which is spoken of in the second chapter of the Second Epistle to the Thessalonians and other parts of Scripture. By the very hypothesis of the case we then know no higher will than our own, and so are without any Unifying Principle to prevent the conflict of wills which must then arise--a conflict which must become more and more destructive the greater the power possessed by the contending parties, and which, if there were no counterbalancing power, must result in the ultimate destruction of the existing race of men.

But there is a counterbalancing power. It is the very same power used affirmatively instead of negatively. It is the power of the Personal with the Impersonal when used under the guidance of that Unifying Principle which the recognition of the ONE-ness of the Personal Quality in the Divine Spirit supplies. Those who are using the creative power of thought only from the standpoint of individual personality, have obviously less power than those who are using it from the standpoint of the Personality inherent in the Living Spirit which is the Source and Fountain of all energy and substance, and therefore in the end the victory must remain with these latter. And because the power by which they conquer is that of the Unifying Personality itself their victory must result in the establishment of Peace and Happiness throughout the world, and is not a power of domination but of helpfulness and enlightenment. The choice is between these two mottoes:-- "Each for himself and Devil take the hindmost," or "G.o.d for us all." In proportion, therefore, as we realize the immense forces dormant in the Impersonal Soul of Nature, only awaiting the introduction of the Personal Factor to wake them up into activity and direct them to specific purposes, the wider we shall find the scope of the powers within the reach of man; and the more clearly we perceive the Impersonalness of the very Principle of Personality itself, the clearer our own proper position as affording the Differentiating Medium between these two Infinitudes will become to us.

The Impersonalness of the Principle of Personality looks like a contradiction in terms, but it is not. I combine these two seemingly contradictory terms as the best way to convey to the reader the idea of the essential Quality of Personality not yet differentiated into individual centers of consciousness for the doing of particular work. Looked at in this way the Infinite of Personality must have Unity of Purpose for its foundation, for otherwise it would consist of conflicting personalities, in which case we have not yet reached the ONE all-originating cause. Or to put it in another way, an Infinite Personality divided against itself would be an Infinite Insanity, a creator of a cosmic Bedlam which, as a scientific fact, would be impossible of existence. Therefore the conception of an Infinite of Personality necessarily implies a perpetual Unity of Purpose; and for the same reason this Purpose can only be the fuller and fuller expression of an Infinite Unity of Consciousness; and Unity of Consciousness necessarily implies the entire absence of all that would impair it, and therefore its expression can only be as Universal Harmony.

If, then, the individual realizes this true nature of the source from which his own consciousness of personality is derived his ideas and work will be based upon this foundation, with the result that as between ourselves peace and good will towards men must accompany this mode of thought, and as between us and the strictly Impersonal Soul of Nature our increasing knowledge in that direction would mean increasing power for carrying out our principle of peace and good will. As this perception of our relation to the Spirit of G.o.d and the Soul of Nature spreads from individual to individual so the Kingdom of G.o.d will grow, and its universal recognition would be the establishing of the Kingdom of Heaven on earth.

Perhaps the reader will ask why I say the Soul of Nature instead of saying the material universe. The reason is that in using our creative power of Thought we do not operate directly upon material elements--to do that is the work of construction from without and not of creation from within. The whole tendency of modern physical science is to reduce all matter in the final a.n.a.lysis to energy working in a primary ether. Whence this energy and this ether proceed is not the subject of physical a.n.a.lysis. That is a question which cannot be answered by means of the vacuum tube or the spectroscope. Physical science is doing its legitimate work in pushing further and further back the una.n.a.lyzable residuum of Nature, but, however far back, an ultimate una.n.a.lyzable residuum there must always be; and when physical science brings us to this point it hands us over to the guidance of psychological investigation just as in the Divina Commedia Virgil transfers Dante to the guidance of Beatrice for the study of the higher realms. Various rates of rapidity of motion in this primary ether, producing various numerical combinations of positively and negatively electrified particles, result in the formation of what we know as the different chemical elements, and thus explains the phenomena of their combining quant.i.ties, the law by which they join together to form new substances only in certain exact numerical ratios. From the first movement in the primary ether to solid substances, such as wood or iron or our own flesh, is thus a series of vibrations in a succession of mediums, each denser than the preceding one out of which it was concreted and from which it receives the vibratory impulse. This is in effect what physical science has to tell us. But to get further back we must look into the world of the invisible, and it is here that psychological study comes to our aid. We cannot, however, study the invisible side of Nature by working from the outside and so at this point of our studies we find the use of the time-honored teaching regarding the parallelism between the Macrocosm and the Microcosm. If the Microcosm is the reproduction in ourselves of the same principles as exist in the Macrocosm or universe in which we have our being, then by investigating ourselves we shall learn the nature of the corresponding invisible principles in our environment. Here, then, is the application of the dictum of the ancient philosophy, "Know Thyself." It means that the only place where we can study the principles of the invisible side of Nature is in ourselves; and when we know them there we can transfer them to the larger world around us.

In the concluding chapters of my "Edinburgh Lectures on Mental Science" I have outlined the way in which the soul or mind operates upon the physical instrument of its expression, and it resolves itself into this--that the mental action inaugurates a series of vibrations in the etheric body which, in their turn, induce corresponding grosser vibrations in the molecular substance until finally mechanical action is produced on the outside. Now transferring this idea to Nature as a whole we shall see that if our mental action is to affect it in any way it can only be by the response of something at the back of material substance a.n.a.logous to mind in ourselves; and that there is such a "something" interior to the merely material side of Nature is proved by what we may call the Law of Tendency, not only in animals and plants, but even in inorganic substances, as shown for instance in Professor Bose's work on the Response of Metals. The universal presence of this Law of Tendency therefore indicates the working of some non-material and, so to say, semi-intelligent power in the material world, a power which works perfectly accurately on its own lines so far as it goes, that is to say in a generic manner, but which does not possess that Personal power of _individual selection_ which is necessary to bring out the infinite possibilities hidden in it. This is what is meant by the Soul of Nature, and it is for this reason I employ that term instead of saying the material universe. Which term to employ all depends on the mode of action we are contemplating. If it is construction from without, then we are dealing with the purely material universe. If we are seeking to bring about results by the exercise of our mental power from within, then we are dealing with the Soul of Nature. It is that control of the lower degree of intelligence by the higher of which I have spoken in my Edinburgh Lectures.

If we realize what I have endeavored to make clear in the earlier portion of this book, that the whole creation is produced by the operation of the Divine Will upon the Soul of Nature, it will be evident that we can set no limits to the potencies hidden in the latter and capable of being brought out by the operation of the Personal Factor upon it; therefore, granted a sufficiently powerful concentration of will, whether by an individual or a group of individuals, we can well imagine the production of stupendous effects by this agency, and in this way I would explain the statements made in Scripture regarding the marvelous powers to be exercised by the Anti-Christ, whether personal or collective. They are psychic powers, the power of the Soul of Man over the Soul of Nature. But the Soul of Nature is quite impersonal and therefore the moral quality of this action depends entirely on the human operator. This is the point of the Master's teaching regarding the destruction of the fig tree, and it is on this account He adds the warning as to the necessity for clearing our heart of any injurious feeling against others whenever we attempt to make use of this power (Mark xi: 20-26).

According to His teaching, then, this power of controlling the Soul of Nature by the addition of our own Personal Factor, however little we may be able to recognize it as yet, actually exists; its employment depends on our perception of the inner principles common to both, and it is for this reason the ancient wisdom was summed up in the aphorism "Know thyself." No doubt it is a wonderful Knowledge, but on a.n.a.lysis it will be found to be perfectly natural. It is the Knowledge of the cryptic forces of Nature. Now it is remarkable that this ancient maxim inscribed over the portals of the Temple of Delphi is not to be found in the Bible. The Bible maxim is not "Know thyself" but "Know the Lord." The great subject of Knowledge is not ourself but "the Lord"; and herein is the great difference between the two teachings. The one is limited by human personality, the other is based on the Infinitude of the Divine Personality; and because of this it includes human personality with all its powers over the Soul of Nature. It is a case of the greater including the less; and so the whole teaching of Scripture is directed to bringing us into the recognition of that Divine Personality which is the Great Original in whose image and likeness we are made. In proportion as we grow into the recognition of _this_ our own personality will explain, and the creative power of our thought will cease to work invertedly until at last it will work only on the same principles of Life, Love and Liberty as the Divine Mind, and so all evil will disappear from our world. We shall not, as some systems teach, be absorbed into Deity to the extinction of our individual consciousness, but on the contrary our individual consciousness will continually expand, which is what St. Paul means when he speaks of our "increasing with the increase of G.o.d"--the continual expanding of the Divine element within us. But this can only take place by our recognition of ourselves as _receivers_ of this Divine element. It is receiving into ourselves of the Divine Personality, a result not to be reached through human reasoning. We reason from premises which we have a.s.sumed, and the conclusion is already involved in the premises and can never extend beyond them. But we can only select our premises from among things that we know by experience, whether mental or physical, and accordingly our reasoning is always merely a new placing of the old things.

But the receiving of the Divine Personality into ourselves is an entirely New Thing, and so cannot be reached by reasoning from old things. Hence if this Divine ultimate of the Creative Process is to be attained it must be by the Revelation of a New Thing which will afford a new starting-point for our thought, and this New Starting-point is given in the Promise of "the Seed of the Woman" with which the Bible opens. Thenceforward this Promise became the central germinating thought of those who based themselves upon it, thus const.i.tuting them a special race, until at last when the necessary conditions had matured the Promised Seed appeared in Him of whom it is written that He is the express image of G.o.d's Person (Heb. I: 3)--that is, the Expression of that Infinite Divine Personality of which I have spoken.

"No man hath seen G.o.d at any time or can see Him," for the simple reason that Infinitude cannot be the subject of vision. To become visible there must be Individualization, and therefore when Philip said "Show us the Father," Jesus replied, "He that hath seen me hath seen the Father." The Word must become flesh before St. John could say, "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of Life." This is the New Starting-point for the true New Thought--the New Adam of the New Race, each of whom is a new center for the working of the Divine Spirit.

This is what Jesus meant when he said, "Except ye eat the flesh and drink the blood of the Son of Man ye have no life in you. My flesh is meat indeed, and my blood is drink indeed--" such a contemplation of the Divine Personality in Him as will cause a like receiving of the Divine Personality into individualization in ourselves--this is the great purpose of the Creative Process in the individual. It terminates the old series which began with birth after the flesh and inaugurates a New Series by birth after the Spirit, a New Life of infinite unfoldment with glorious possibilities beyond our highest conception.

But all this is logically based upon our recognition of the Personalness of G.o.d and of the relation of our individual personality to this Eternal and Infinite Personality, and the result of this is Worship--not an attempt to "b.u.t.ter up" the Almighty and get Him into good temper, but the reverent contemplation of what this Personality must be in Itself; and when we see it to be that Life, Love, Beauty, etc., of which I spoke at the beginning of this book we shall learn to love Him for what He IS, and our prayer will be "Give me more of Thyself." If we realize the great truth that the Kingdom of Heaven is _within_ us, that it is the Kingdom of the innermost of our own being and of all creation, and if we realize that this innermost is the place of the Originating Power where Time and s.p.a.ce do not exist and therefore antecedent to all conditions, then we shall see the true meaning of Worship. It is the perception of the Innermost Spirit as eternally subsisting independently of all conditioned manifestation, so that in the true worship our consciousness is removed from the outer sphere of existence to the innermost center of unconditioned being. There we find the Eternal Being of G.o.d pure and simple, and we stand reverently in this Supreme Presence knowing that it is the Source of our own being, and wrapt in the contemplation of This, the conditioned is seen to flow out from It.

Perceiving this the conditioned pa.s.ses out of our consideration, for it is seen not to be the Eternal Reality--we have reached that level of consciousness where Time and s.p.a.ce remain no longer. Yet the reverence which the vision of this Supreme Center of all Being cannot fail to inspire is coupled with a sense of feeling quite at home with It. This is because as the Center of _all_ Being it is the center of our own being also. It is one-with-ourselves. It is recognizing Itself from our own center of consciousness; so that here we have got back to that Self-contemplation of Spirit which is the first movement of the Creating Power, only now this Self-contemplation is the action of the All-Originating Spirit upon Itself from the center of our own consciousness. So this worship in the Temple of the Innermost is at once reverent adoration and familiar intercourse--not the familiarity that breeds contempt, but a familiarity producing Love, because as it increases we see more clearly the true Life of the Spirit as the continual interaction of Love and Beauty, and the Spirit's recognition of ourselves as an integral portion of Its own Life. This is not an unpractical dreamy speculation but has a very practical bearing. Death will some day cease to be, for the simple reason that Life alone can be the enduring principle; but we have not yet reached this point in our evolution. Whether any in this generation will reach it I cannot say; but for the rank and file of us the death of the body seems to be by far the more probable event. Now what must this pa.s.sing out of the body mean to us?

It must mean that we find ourselves without the physical vehicle which is the instrument through which our consciousness comes in touch with the external world and all the interests of our present daily life. But the mere putting off of the body does not of itself change the mental att.i.tude; and so if our mind is entirely centered upon these pa.s.sing interests and external conditions the loss of the instrument by which we held touch with them must involve a consciousness of desire for the only sort of life we have known coupled with a consciousness of our inability to partic.i.p.ate in it, which can only result in a consciousness of distress and confusion such as in our present state we cannot imagine.

On the other hand if we have in this world realized the true principle of the Worship of the Eternal Source from which all conditioned life flows out--an inner communing with the Great Reality--we have already pa.s.sed beyond that consciousness of life which is limited by Time and s.p.a.ce; and so when we put off this mortal body we shall find ourselves upon familiar ground, and therefore not wandering in confusion but quite at home, dwelling in the same light of the Eternal in which we have been accustomed to dwell as an atmosphere enveloping the conditioned life of to-day. Then finding ourselves thus at home on a plane where Time and s.p.a.ce do not exist there will be no question with us of duration. The consciousness will be simply that of peaceful, happy being. That a return to more active personal operation will eventually take place is evidenced by the fact that the basis of all further evolution is the differentiating of the Undifferentiated Life of the Spirit into specific channels of work, through the intermediary of individual personality without which the infinite potentialities of the Creative Law cannot be brought to light. Therefore, however various our opinions as to its precise form, Resurrection as a principle is a necessity of the creative process. But such a return to more active life will not mean a return to limitations, but the opening of a new life in which we shall transcend them all, because we have pa.s.sed beyond the misconception that Time and s.p.a.ce are of the Essence of Life. When the misconception regarding Time and s.p.a.ce is entirely eradicated all other limitations must disappear because they have their root in this primary one--they are only particular forms of the general proposition. Therefore though Form with its accompanying relations of Time and s.p.a.ce is necessary for manifestation, these things will be found not to have any force in themselves thus creating limitation, but to be the reflection of the mode of thought which projects them as the expression of itself.

Nor is there any inherent reason why this process should be delayed till some far-off future. There is no reason why we should not commence at once.

No doubt our inherited and personally engendered modes of thought make this difficult, and by the nature of the process it will be only when _all_ our thoughts are conformed to this principle that the complete victory will be won. But there must be a commencement to everything, and the more we habituate ourselves to live in that Center of the Innermost where conditions do not exist, the more we shall find ourselves gaining control over outward conditions, because the stream of conditioned life flows out from the Center of Unconditioned Life, and therefore this intrinsic principle of Worship has in it the promise both of the life that now is and of that which is to come. Only we must remember that the really availing worship is that of the Undifferentiated Source _because It is the Source,_ and not as a backhanded way of diverting the stream into some petty channel of conditions, for that would only be to get back to the old circle of limitation from which we are seeking to escape.

But if we realize these things we have already laid hold of the Principle of Resurrection, and in point of principle we are already living the resurrection life. What progress we may make in it depends on our practical application of the principle; but simply as principle there is nothing in the principle itself to prevent its complete working at any moment. This is why Jesus did not refer resurrection to some remote point of time but said, "I am the resurrection and the life." No principle can carry in itself an opposite and limiting principle contradictory of its own nature, and this is as true of the Principle of Life as of any other principle. It is we who by our thought introduce an opposite and limiting principle and so hinder the working of the principle we are seeking to bring into operation; but so far as the Principle of Life itself is concerned there is _in it_ no reason why it should not come into perfect manifestation here and now.