The Creative Process in the Individual by Thomas Troward (the false prince series .TXT) 📕

find the individual holding precisely the same place in regard to his own individual world that the All-originating Spirit does to the cosmos; subject only to the same Law of Love, Beauty, &c., which we found to be necessarily inherent in the Creative Spirit--a similarity which would entirely prevent the individual from exercising his otherwise limitless powers in any sort of antagonism to the Spirit of the Great Whole.

At the same time the individual would be quite aware that he was not the Universal Spirit in propria persona, but that he was affording expression to it through his individuality. Now Expression is impossible except through Form, and therefore form of some sort is a necessity of individuality. It is just here, then, that we find the importance of that principle of Harmony with Environment of which I spoke earlier, the principle in accordance with which a person who had obtained complete control of matter, if he wished to transport himself to some other planet, would appear there in perfect conformity with all the laws of matter that obtained in that world; though, of course, not subject to any limitation of the Life Principle in himself. He would exhibit the laws of matter as rendered perfect by the Law of Originating Life. But if any one now living on this earth were thus perfectly to realize the Law of Life he would be in precisely the same position here as our imaginary visitor to another planet--in other words the dénouement of the Law of Life is not the putting off of the body, but its inclusion as part of the conscious life of the Spirit.

This does not imply any difference in the molecular structure of the body from that of other men, for by the principle of Harmony of which I have just spoken, it would be formed in strict accordance with the laws of matter on the particular planet; though it would not be subject to the limitations resulting from the average man's non-recognition of the power of the Spirit. The man who had thus fully entered into the Fifth Kingdom would recognize that, in its relation to the denser modes of matter his body was of a similar dense mode. That would be its relation to external environment as seen by others. But since the man now knew himself as not belonging to these denser modes of manifestation, but as an individualization of Primary Spirit, he would see that relatively to himself all matter was Primary Substance, and that from this point of view any condensations of that substance into atoms, molecules, tissues, and the like counted for nothing--for him the body would be simply Primary Substance entirely responsive to his will. Yet his reverence for the Law of Harmony would prevent any disposition to play psychic pranks with it, and he would use his power over the body only to meet actual requirements.

In this way, then, we are led to the conclusion that eternal life in an immortal physical body is the logical dénouement of our evolution; and if we reflect that, by the conditions of the case, the owners of such bodies could at will either transport themselves to other worlds or put off the physical body altogether and remain in the purely subjective life while still retaining the power to reclothe themselves in flesh whenever they chose, we shall see that this dénouement of evolution answers all possible questions as to the increase of the race, the final destruction of the planet, and the like.

This, then, is the ultimate which we should keep in view; but the fact remains that, though there may be hidden ones who have thus attained, the bulk of mankind have not, and that the common lot of humanity is to go through the change which we call death. In broad philosophical terms death may be described as the withdrawal of the life into the subjective consciousness to the total exclusion of the objective consciousness. Then by the general law of the relation between subjective and objective mind, the subjective mind severed from its corresponding objective mentality has no means of acquiring fresh impressions on its own account, and therefore can only ring the changes on those impressions which it has brought with it from its past life. But these may be of very various sorts, ranging from the lowest to the highest, from those most opposed to that ultimate destiny of man which we have just been considering, to those which recognize his possibilities in a very large measure, needing little more to bring about the full fruition of perfected life. But however various may be their experiences, all who have passed through death must have this in common that they have lost their physical instrument of objective perception and so have their mode of consciousness determined entirely by the dominant mode of suggestion which they have brought over with them from the objective side of life.[6] Of course if the objective mentality were also brought over this would give the individual the same power of initiative and selection that he possesses while in the body, and, as we shall see later on, there are exceptional persons with whom this is the case; but for the great majority the physical brain is a necessity for the working of the objective mentality, and so when they are deprived of this instrument their life becomes purely subjective and is a sort of dream-life, only with a vast difference between two classes of dreamers--those who dream as they must and those who dream as they will. The former are those who have enslaved themselves in various ways to their lower mentality--some by bringing with them the memory of crimes unpardoned, some by bringing with them the idea of a merely animal life, others less degraded, but still in bondage to limited thought, bringing with them only the suggestion of a frivolous worldly life--in this way, by the natural operation of the Law of Suggestion, these different classes, either through remorse, or unsatisfied desires, or sheer incapacity to grasp higher principles, all remain earth-bound, suffering in exact correspondence with the nature of the suggestion they have brought along with them. The unchangeable Law is that the suggestion becomes the life; and this is equally true of suggestions of a happier sort. Those who have brought over with them the great truth that conditions are the creations of thought, and who have accustomed themselves while in objective life to dwell on good and beautiful ideas, are still able, by reason of being imbued with this suggestion, to mold the conditions of their consciousness in the subjective world in accordance with the sort of ideas which have become a second nature to them. Within the limits of these ideas the dominant suggestion to these entities is that of a Law which confers Liberty, so by using this Law of the constructive power of thought they can determine the conditions of their own consciousness; and thus instead of being compelled to suffer the nightmare dreams of the other class, they can mold their dream according to their will. We cannot conceive of such a life as theirs in the unseen as otherwise than happy, nevertheless its range is limited by the range of the conceptions they have brought with them. These may be exceedingly beautiful and thoroughly true and logical as far as they go; but they do not go the whole way, otherwise these spirits would not be in the category which we are considering but would belong to that still higher class who fully realize the ultimate possibilities which the Law of the Expression of Spirit provides.

The otherwise happy subjective life of these more enlightened souls has this radical defect that they have failed to bring over with them that power of original selection and initiative without which further progress is impossible. I wish the student to grasp this point very clearly, for it is of the utmost importance. Of course the basis of our further evolution is conformity to the harmonious nature of the Originating Spirit; but upon this foundation we each have to build up the superstructure of our own individuality, and every step of advance depends on our personal development of power to take that step. This is what is meant by taking an initiative. It is making a New Departure, not merely recombining the old things into fresh groupings still subject to the old laws, but introducing an entirely new element which will bring its own New Law along with it.

Now if this is the true meaning of "initiative" then that is just the power which these otherwise happy souls do not possess. For by the very conditions of the case they are living only in their subjective consciousness, and consequently are living by the law of subjective mind; and one of the chief characteristics of subjective mind is its incapacity to reason inductively, and therefore its inability to make the selection and take the initiative necessary to inaugurate a New Departure. The well established facts of mental law show conclusively that subjective mind argues only deductively. It argues quite correctly from any given premises, but it cannot take the initiative in selecting the premises--that is the province of inductive reasoning which is essentially the function of the objective mind. But by the law of Auto-suggestion this discarnate individual has brought over his premises with him, which premises are the sum-total of his inductions made during objective life, the conception of things which he held at the time he passed over, for this constituted his idea of Truth. Now he cannot add to these inductions, for he has parted with his instrument for inductive reasoning, and therefore his deductive reasoning in the purely subjective state which he has now entered is necessarily limited to the consequences which may be deducted from the premises which he has brought along with him.

In the case of the highly-developed individualities we are now considering the premises thus brought over are of a very far-reaching and beautiful character, and consequently the range of their subjective life is correspondingly wide and beautiful; but, nevertheless, it is subject to the radical defect that it is debarred from further progress for the simple reason that the individual has not brought over with him the mental faculty which can impress his subjective entity with the requisite forward movement for making a new departure into a New Order. And moreover, the higher the subjective development with which the individual passed over the more likely he will be to realize this defect. If during earth-life he had gained sufficient knowledge of these things he will carry with him the knowledge that his discarnate existence is purely subjective; and therefore he will realize that, however he may be able to order the pictures of his dream, yet it is still but a dream, and in common with all other dreams lacks the basis of solidity from which to take really creative action.

He knows also that the condition of other discarnate individualities is similar to his own, and that consequently each one must necessarily live in a world apart--a world of his own creation, because none of them possess the objective mentality by which to direct their subjective currents so as to make them penetrate into the sphere of another subjective entity, which is the modus operandi of telepathy. Thus he is conscious of his own inability to hold intercourse with other personalities; for though he may for his own pleasure create the semblance of them in his dream-life, yet he knows that these are creations of his own mind, and that while he appears to be conversing with a friend amid the most lovely surroundings the friend himself may be having experiences of a very different description. I am, of course, speaking now of persons who have passed over in a very high state of development and with a very