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

received ideas; and so in their recognition of the principle of physical resurrection they would have a clear and definite line of auto-suggestion. And because this suggestion is derived from the undeniable facts of the whole cosmic creation, it is one which both subjective and objective mind can accept as an established fact, and so the suggestion becomes effective. This suggestion, then, becomes the self-contemplation of the individual spirit; and because it is in strict conformity with the generic principle of the Original Creative Activity, of which the individual mind is itself a product, this becomes also the Self-contemplation of the Originating Spirit as seeing itself reflected in the individual spirit; so that, by the basic law of the Creative Process, this suggestion is bound sooner or later to work out into its corresponding fact, namely, the production of a material body free from the power of death and from all those limitations which we now associate with our physical organism.

This, then, is the hope of those who pass over in recognition of the great truth. But how about those who have passed over without that recognition? We have seen that their purely subjective condition precludes them from taking any initiative on their own account, for that requires the presence of objective mind. Their subjective mind, however, still retains its essential nature; that is, it is still susceptible to suggestion, and still possesses its inherent creativeness in working out any suggestion that is sufficiently deeply implanted in it. Here, then, opens up a vast field of activity for that other class who have passed over in possession of both sides of their mentality. By means of their powers of initiative and selection they can on the principle of telepathy cause their own subjective mind to penetrate the subjective spheres of those who do not possess those powers, and they can thus endeavor to impress upon them the great truth of the physical ultimate of the Creative Process--the truth that any series which stops short of that ultimate is incomplete, and, if insisted upon as being ultimate, must become self-destructive because in opposition to the inherent working of the Universal Creative Spirit. Then, as the perception of the true nature of the Creative Process dawned upon any subjective entity, it would by reason of accepting this suggestion begin to develop an objective mentality, and so would gradually attain to the same status as those who had passed over in full possession of all their mental powers.

But the more the objective mentality became developed in these discarnate personalities the more the need of a corresponding physical instrument would assert itself, both from their intellectual perception of the original cosmic process, and also from the inherent energy of the Spirit as centered in the ultimate ego of the individual. Not to seek material manifestation would be the contrary of all we have traced out regarding the nature of the Creative Process; and hence the law of tendency resulting from the conscious union of subjective and objective mind in the individual must necessarily be toward the production of a physical form. Only we must recollect, as I have already pointed out, that this concentration of these minds would be upon a principle and not upon a particular bodily shape. The particular form they would be content to leave to the inherent self-expressiveness of the Universal Spirit working through the particular ego, with the result that their expectation would be fixed upon a general principle of physical Resurrection which would provide a form suited to be the material instrument of the highest ideal of man as a spiritual and mental being. Then, since the subjective mind is the automatic builder of the body, the result of the individual's acceptance of the Resurrection principle must be that this mental conception will eventually work out as a corresponding fact. Whether on this planet or on some other, matters not, for, as we have already seen, the physical body evolved by a soul that is conscious of its unity with the Universal Spirit is bound to be in conformity with the physical laws of any planet, though from the standpoint of the conscious ego not limited by them.

In this way we may conceive that those who have passed over in possession of both sides of their spiritual nature would find a glorious field of usefulness in the unseen in helping to emancipate those who had passed over in possession of their subjective side only. But from our present analysis it will be seen that this can only be effected on the basis of a recognition of the principle of the Resurrection of the Body. Apart from the recognition of this principle the only possible conception which the discarnate individual could form of himself would be that of a purely subjective being; and this carries with it all the limitations of a subjective life unbalanced by an objective one; and so long as the principle of physical resurrection is denied, so long the life must continue to be merely subjective and consequently unprogressive.[7]

But it may be asked why those who have realized this great principle sufficiently to carry their objective mentality into the unseen state are liable to the change which we call death. The answer is that though they have realized the general principle they have not yet divested themselves of certain conceptions by which they limit it, and consequently by the law of subjective mind they carry those limitations into the working of the Resurrection principle itself.

They are limited by the race-belief that physical death is under all conditions a necessary law of Nature, or by the theological belief that death is the will of God; so then the question is whether these beliefs are well founded. Of course appeal is made to universal experience, but it does not follow that the universal experience of the past is bound to be the universal experience of the future--the universal experience of the past was that no man had ever flown across the English Channel, yet now it has been done. What we have to do, therefore, is not to bother about past experience, but to examine the inherent nature of the Law of Life and see whether it does not contain possibilities of further development. And the first step in this direction is to see whether what we have hitherto considered limitations of the law are really integral parts of the law itself. The very statement of this question shows the correct answer; for how can a force acting in one direction be an integral part of a force acting in the opposite direction? How can the force which pulls a thing down be an integral part of the force which builds it up? To suppose, therefore, that the limitations of the law are an integral portion of the law itself is a reductio ad absurdum.

For these reasons the argument from the past experience of the race counts for nothing; and when we examine the theological argument we shall find that it is only the old argument from past experience in another dress. It is alleged that death is the will of God. How do we know that it is the will of God? Because the facts prove it so, is the ultimate answer of all religious systems with one exception; so here we are back again at the old race-experience as the criterion of truth. Therefore the theological argument is nothing but the materialistic argument disguised. It is in our more or less conscious acceptance of the materialistic argument, under any of its many disguises, that the limitation of life is to be found--not in the Law of Life itself; and if we are to bring into manifestation the infinite possibilities latent in that Law it can only be by looking steadily into the principle of the Law and resolutely denying everything that opposes it. The Principle of Life must of necessity be Affirmative, and affirmative throughout, without any negative anywhere--if we once realize this we shall be able to unmask the enemy and silence his guns.

Now to do this is precisely the one object of the Bible; and it does it in a thoroughly logical manner, always leading on to the ultimate result by successive links of cause and effect. People will tell you that the Bible is their authority for saying that Death is the will of God; but these are people who read it carelessly; and ultimately the only reason they can give you for their manner of interpreting the Bible is that the facts prove their interpretation to be correct; so that in the last resort you will always find you have got back to the old materialistic argument from past race-experience, which logically proves nothing. These are good well-meaning people with a limited idea which they read into the Bible, and so limit its promises by making physical death an essential preliminary to Resurrection. They grasp, of course, the great central idea that Perfected Man possesses a joyous immortal Life permeating spirit, soul and body; but they relegate it to some dim and distant future, entirely disconnected from the present law of our being, not seeing that if we are to have eternal life it must necessarily be involved in some principle which is eternal, and therefore existing, at any rate latently, at the present moment. Hence, though their fundamental principle is true, they are all the time mentally limiting it, with the result that they themselves create the conditions they impose upon it, and consequently the principle will work (as principles always do) in accordance with the conditions provided for its action.

Unless, therefore, this limiting belief is entirely eradicated, the individual, though realizing the fundamental principle of Life, is bound to pass out of physical existence; but on the other hand, since he does take the recognition of this fundamental principle with him, it is bound to bear fruit sooner or later in a joyous Resurrection, while the intermediate state can only be a peaceful anticipation of that supreme event. This is the answer to the question why those who have realized the great principle sufficiently to carry their objective mentality into the unseen world are still liable to physical death; and in the last analysis it will be found to resolve itself into the remains of race belief based upon past experience. These are they who pass over in sure and certain hope of a glorious Resurrection--sure and certain because founded upon the very Being of God Himself, that inherent Life of the All-creating Divine Spirit which is the perpetual interaction of the Eternal Love and Beauty. They have grasped the Life-giving Truth, only they have postponed its operation, because they have the fixed idea that its present fruition is an absolute impossibility.

But if we ask the reason for this idea it always comes back to the old materialistic argument from the experience of past conditions, while the whole nature of advance is in the opening up of new conditions. And in this advance the Bible is the pioneer book. Its whole purport is to tell us most emphatically that death is not the will of God. In the story of Eden God is represented as warning man of the poisonous nature of the forbidden fruit, which is incompatible with the idea of death as an essential feature of man's nature. Then from the point where man has taken the poison all the rest of the Bible is devoted to telling us how to get rid of it. Christ, it tells us, was manifested to bring Life and Immortality to light--to abolish death--to destroy the works of the devil, that is the death-dealing power, for "he that hath the power of death is the devil." It is impossible to reconcile this life-giving conception of the Bible with the idea that death at any stage or in any degree is the desire of God. Let us, therefore,