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

Some people possess the power of visualization, or making mental pictures of things, in a greater degree than others, and by such this faculty may advantageously be employed to facilitate their realization of the working of the Law. But those who do not possess this faculty in any marked degree, need not be discouraged by their want of it, for visualization is not the only way of realizing that the law is at work on the invisible plane. Those whose mental bias is towards physical science should realize this Law of Growth as the creative force throughout all nature; and those who have a mathematical turn of mind may reflect that all solids are generated from the movement of a point, which, as our old friend Euclid tells us, is that which has no parts nor magnitude, and is therefore as complete an abstraction as any spiritual nucleus could be. To use the apostolic words, we are dealing with the substance of things not seen, and we have to attain that habit of mind by which we shall see its reality and feel that we are mentally manipulating the only substance there ultimately is, and of which all visible things are only different modes. We must therefore regard our mental creations as spiritual realities and then implicitly trust the Law of Growth to do the rest.

In order to lay the foundations for practical work, the student must endeavour to get a clear conception of what is meant by the intelligence of undifferentiated spirit. We want to grasp the idea of intelligence apart from individuality, an idea which is rather apt to elude us until we grow accustomed to it. It is the failure to realize this quality of spirit that has given rise to all the theological errors that have brought bitterness into the world and has been prominent amongst the causes which have retarded the true development of mankind. To accurately convey this conception in words, is perhaps, impossible, and to attempt definition is to introduce that very idea of limitation which is our object to avoid. It is a matter of feeling rather than of definition; yet some endeavour must be made to indicate the direction in which we must feel for this great truth if we are to find it. The idea is that of realizing personality without that selfhood which differentiates one individual from another. "I am not that other because I am myself"--this is the definition of individual selfhood; but it necessarily imparts the idea of limitation, because the recognition of any other individuality at once affirms a point at which our own individuality ceases and the other begins. Now this mode of recognition cannot be attributed to the Universal Mind. For it to recognize a point where itself ceased and something else began would be to recognize itself as not universal; for the meaning of universality is the including of all things, and therefore for this intelligence to recognize anything as being outside itself would be a denial of its own being. We may therefore say without hesitation that, whatever may be the nature of its intelligence, it must be entirely devoid of the element of self-recognition as an individual personality on any scale whatever. Seen in this light it is at once clear that the originating all-pervading Spirit is the grand impersonal principle of Life which gives rise to all the particular manifestations of Nature. Its absolute impersonalness, in the sense of the entire absence of any consciousness of individual selfhood, is a point on which it is impossible to insist too strongly. The attributing of an impossible individuality to the Universal Mind is one of the two grand errors which we find sapping the foundations of religion and philosophy in all ages. The other consists in rushing to the opposite extreme and denying the quality of personal intelligence to the Universal Mind. The answer to this error remains, as of old, in the simple question, "He that made the eye shall He not see? He that planted the ear shall He not hear?"--or to use a popular proverb, "You cannot get out of a bag more than there is in it;" and consequently the fact that we ourselves are centres of personal intelligence is proof that the infinite, from which these centres are concentrated, must be infinite intelligence, and thus we cannot avoid attributing to it the two factors which constitute personality, namely, intelligence and volition. We are therefore brought to the conclusion that this universally diffused essence, which we might think of as a sort of spiritual protoplasm, must possess all the qualities of personality without that conscious recognition of self which constitutes separate individuality: and since the word "personality" has became so associated in our ordinary talk with the idea of "individuality" it will perhaps be better to coin a new word, and speak of the personalness of the Universal Mind as indicating its personal quality, apart from individuality. We must realize that this universal spirit permeates all space and all manifested substance, just as physical scientists tell us that the ether does, and that wherever it is, there it must carry with it all that it is in its own being; and we shall then see that we are in the midst of an ocean of undifferentiated yet intelligent Life, above, below, and all around, and permeating ourselves both mentally and corporeally, and all other beings as well.

Gradually as we come to realize the truth of this statement, our eyes will begin to open to its immense significance. It means that all Nature is pervaded by an interior personalness, infinite in its potentialities of intelligence, responsiveness, and power of expression, and only waiting to be called into activity by our recognition of it. By the terms of its nature it can respond to us only as we recognize it. If we are at that intellectual level where we can see nothing but chance governing the world, then this underlying universal mind will present to us nothing but a fortuitous confluence of forces without any intelligible order. If we are sufficiently advanced to see that such a confluence could only produce a chaos, and not a cosmos, then our conceptions expand to the idea of universal Law, and we find this to be the nature of the all-underlying principle. We have made an immense advance from the realm of mere accident into a world where there are definite principles on which we can calculate with certainty when we know them. But here is the crucial point. The laws of the universe are there, but we are ignorant of them, and only through experience gained by repeated failures can we get any insight into the laws with which we have to deal. How painful each step and how slow the progress! Æons upon æons would not suffice to grasp all the laws of the universe in their totality, not in the visible world only, but also in the world of the unseen; each failure to know the true law implies suffering arising from our ignorant breach of it; and thus, since Nature is infinite, we are met by the paradox that we must in some way contrive to compass the knowledge of the infinite with our individual intelligence, and we must perform a pilgrimage along an unceasing Via Dolorosa beneath the lash of the inexorable Law until we find the solution to the problem. But it will be asked, May we not go on until at last we attain the possession of all knowledge? People do not realize what is meant by "the infinite," or they would not ask such questions. The infinite is that which is limitless and exhaustless. Imagine the vastest capacity you will, and having filled it with the infinite, what remains of the infinite is just as infinite as before. To the mathematician this may be put very clearly. Raise x to any power you will, and however vast may be the disparity between it and the lower powers of x, both are equally incommensurate with xn. The universal reign of Law is a magnificent truth; it is one of the two great pillars of the universe symbolized by the two pillars that stood at the entrance to Solomon's temple: it is Jachin, but Jachin must be equilibriated by Boaz.

It is an enduring truth, which can never be altered, that every infraction of the Law of Nature must carry its punitive consequences with it. We can never get beyond the range of cause and effect. There is no escaping from the law of punishment, except by knowledge. If we know a law of Nature and work with it, we shall find it our unfailing friend, ever ready to serve us, and never rebuking us for past failures; but if we ignorantly or wilfully transgress it, it is our implacable enemy, until we again become obedient to it; and therefore the only redemption from perpetual pain and servitude is by a self-expansion which can grasp infinitude itself. How is this to be accomplished? By our progress to that kind and degree of intelligence by which we realize the inherent personalness of the divine all-pervading Life, which is at once the Law and the Substance of all that is. Well said the Jewish rabbis of old, "The Law is a Person." When we once realize that the universal Life and the universal Law are one with the universal Personalness, then we have established the pillar Boaz as the needed complement to Jachin; and when we find the common point in which these two unite, we have raised the Royal Arch through which we may triumphantly enter the Temple. We must dissociate the Universal Personalness from every conception of individuality. The universal can never be the individual: that would be a contradiction in terms. But because the universal personalness is the root of all individual personalities, it finds its highest expression in response to those who realize its personal nature. And it is this recognition that solves the seemingly insoluble paradox. The only way to attain that knowledge of the Infinite Law which will change the Via Dolorosa into the Path of Joy is to embody in ourselves a principle of knowledge commensurate with the infinitude of that which is to be known; and this is accomplished by realizing that, infinite as the law itself, is a universal Intelligence in the midst of which we float as in a living ocean. Intelligence without individual personality, but which, in producing us, concentrates itself into the personal individualities which we are. What should be the relation of such an intelligence towards us? Not one of favouritism: not any more than the Law can it respect one person above another, for itself is the root and support for each alike. Not one of refusal to our advances; for without individuality it can have no personal object of its own to conflict with ours; and since it is itself the origin of all individual intelligence, it cannot be