The Edinburgh Lectures on Mental Science by Thomas Troward (read people like a book .txt) 📕

The fact, however, remains that the intuition works most freely in that direction in which we most habitually concentrate our thought; and in practice it will be found that the best way to cultivate the intuition in any particular direction is to meditate upon the abstract principles of that particular class of subjects rather than only to consider particular cases. Perhaps the reason is that particular cases have to do with specific phenomena, that is with the law working under certain limiting conditions, whereas the principles of the law are not limited by local conditions, and so habitual meditation on them sets our intuition free to range in an infinitude where the conception of antecedent conditions does not limit it. Anyway, whatever may be the theoretical explanation, you will find that the clear grasp of abstract principles in any direction has a wonderfully quickening effect upon the intuition in that particular direction.

The importance of recognizing our power of thus giving direction to the intuition cannot be exaggerated, for if the mind is attuned to sympathy with the highest phases of spirit this power opens the door to limitless possibilities of knowledge. In its highest workings intuition becomes inspiration, and certain great records of fundamental truths and supreme mysteries which have come down to us from thousands of generations bequeathed by deep thinkers of old can only be accounted for on the supposition that their earnest thought on the Originating Spirit, coupled with a reverent worship of It, opened the door, through their intuitive faculty, to the most sublime inspirations regarding the supreme truths of the universe both with respect to the evolution of the cosmos and to the evolution of the individual. Among such records explanatory of the supreme mysteries three stand out pre-eminent, all bearing witness to the same ONE Truth, and each throwing light upon the other; and these three are the Bible, the Great Pyramid, and the Pack of Cards--a curious combination some will think, but I hope in another volume of this series to be able to justify my present statement. I allude to these three records here because the unity of principle which they exhibit, notwithstanding their wide divergence of method, affords a standing proof that the direction taken by the intuition is largely determined by the will of the individual opening the mind in that particular direction.

Very closely allied to the intuition is the faculty of imagination. This does not mean mere fancies, which we dismiss without further consideration, but our power of forming mental images upon which we dwell. These, as I have said in the earlier part of this book, form a nucleus which, on its own plane, calls into action the universal Law of Attraction, thus giving rise to the principle of Growth. The relation of the intuition to the imagination is that the intuition grasps an idea from the Great Universal Mind, in which all things subsist as potentials, and presents it to the imagination in its essence rather than in a definite form, and then our image-building faculty gives it a clear and definite form which it presents before the mental vision, and which we then vivify by letting our thought dwell upon it, thus infusing our own personality into it, and so providing that personal element through which the specific action of the universal law relatively to the particular individual always takes place.[1] Whether our thought shall be allowed thus to dwell upon a particular mental image depends on our own will, and our exercise of our will depends on our belief in our power to use it so as to disperse or consolidate a given mental image; and finally our belief in our power to do this depends on our recognition of our relation to God, Who is the source of all power; for it is an invariable truth that our life will take its whole form, tone, and color from our conception of God, whether that conception be positive or negative, and the sequence by which it does so is that now given.

In this way, then, our intuition is related to our imagination, and this relation has its physiological correspondence in the circulus of molecular vibrations I have described above, which, having its commencement in the higher or "ideal" portion of the brain flows through the voluntary nervous system, the physical channel of objective mind, returning through the sympathetic system, the physical channel of subjective mind, thus completing the circuit and being then restored to the frontal brain, where it is consciously modelled into clear-cut forms suited to a specific purpose.

In all this the power of the will as regulating the action both of the intuition and the imagination must never be lost sight of, for without such a central controlling power we should lose all sense of individuality; and hence the ultimate aim of the evolutionary process is to evolve individual wills actuated by such beneficence and enlightenment as shall make them fitting vehicles for the outflowing of the Supreme Spirit, which has hitherto created cosmically, and can now carry on the creative process to its highest stages only through conscious union with the individual; for this is the only possible solution of the great problem, How can the Universal Mind act in all its fulness upon the plane of the individual and particular?

This is the ultimate of evolution, and the successful evolution of the individual depends on his recognizing this ultimate and working towards it; and therefore this should be the great end of our studies. There is a correspondence in the constitution of the body to the faculties of the soul, and there is a similar correspondence in the faculties of the soul to the power of the All-originating Spirit; and as in all other adaptations of specific vehicles so also here, we can never correctly understand the nature of the vehicle and use it rightly until we realize the nature of the power for the working of which it is specially adapted. Let us, then, in conclusion briefly consider the nature of that power.

What must the Supreme All-originating Spirit be in itself? That is the question before us. Let us start with one fact regarding it about which we cannot have any possible doubt--it is creative. If it were not creative nothing could come into existence; therefore we know that its purpose, or Law of Tendency, must be to bring individual lives into existence and to surround them with a suitable environment. Now a power which has this for its inherent nature must be a kindly power. The Spirit of Life seeking expression in individual lives can have no other intention towards them than "that they might have life, and that they might have it more abundantly." To suppose the opposite would be a contradiction in terms. It would be to suppose the Eternal Principle of Life acting against itself, expressing itself as the reverse of what it is, in which case it would not be expressing itself but expressing its opposite; so that it is impossible to conceive of the Spirit of Life acting otherwise than to the increase of life. This is as yet only imperfectly apparent by reason of our imperfect apprehension of the position, and our consequent want of conscious unity with the ONE Eternal Life. As our consciousness of unity becomes more perfect so will the life-givingness of the Spirit become more apparent. But in the realm of principles the purely Affirmative and Life-giving nature of the All-originating Spirit is an unavoidable conclusion. Now by what name can we call such an inherent desire to add to the fulness of any individual life--that is, to make it stronger, brighter, and happier? If this is not Love, then I do not know what else it is; and so we are philosophically led to the conclusion that Love is the prime moving power of the Creating Spirit.

But expression is impossible without Form. What Form, then, should Love give to the vehicles of its expression? By the hypothesis of the case it could not find self-expression in forms that were hateful or repugnant to it--therefore the only logical correlative of Love is Beauty. Beauty is not yet universally manifested for the same reason that Life is not, namely, lack of recognition of its Principle; but, that the principle of Beauty is inherent in the Eternal Mind is demonstrated by all that is beautiful in the world in which we live.

These considerations show us that the inherent nature of the Spirit must consist in the eternal interaction of Love and Beauty as the Active and Passive polarity of Being. Then this is the Power for the working of which our soul faculties are specially adapted. And when this purpose of the adaptation is recognized we begin to get some insight into the way in which our intuition, imagination, and will should be exercized. By training our thought to habitually dwell upon this dual-unity of the Originating Forces of Love and Beauty the intuition is rendered more and more sensitive to ideas emanating from this supreme source, and the imagining faculty is trained in the formation of images corresponding to such ideas; while on the physical side the molecular structure of the brain and body becomes more and more perfectly adjusted to the generating of vibratory currents tending to the outward manifestation of the Originating Principle. Thus the whole man is brought into unison with himself and with the Supreme Source of Life, so that, in the words of St. Paul, he is being day by day renewed after the image of Him that created him.

Our more immediately personal recognition of the All-originating Love and Beauty will thus flow out as peace of mind, health of body, discretion in the management of our affairs, and power in the carrying out of our undertakings; and as we advance to a wider conception of the working of the Spirit of Love and Beauty in its infinite possibilities, so our intuition will find a wider scope and our field of activity will expand along with it--in a word we shall discover that our individuality is growing, and that we are becoming more truly ourselves than we ever were before.

The question of the specific lines on which the individual may be most perfectly trained into such recognition of his true relation to the All-embracing Spirit of Life is therefore of supreme importance, but it is also of such magnitude that even to briefly sketch its broad outlines would require a volume to itself, and I will therefore not attempt to enter upon it here, my present purpose being only to offer some hints of the principles underlying that wonderful three-fold unity of Body, Soul, and Spirit which we all know ourselves to be.

We are as yet only at the commencement of the path which leads to the realization of this unity in the full development of all its powers, but others have trodden the way before us, from whose experiences we may learn; and not least among these was the illustrious founder of the Most Christian Fraternity of the Rosicrucians. This master-mind, setting out in his youth with the intention of going to Jerusalem, changed the order of his journey and first sojourned for three years in the symbolical city of Damcar, in the mystical country of Arabia, then for about a year in the mystical country of Egypt, and then for two years in the mystical country of Fez. Then, having during these six years learned all that was to be acquired in