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

individuality--that is something built up upon this foundation, something additional affording the differentiating medium through which this unifying Principle finds variety of expression, therefore we need be under no apprehension lest by resting upon this Pattern we should become less ourselves. On the contrary the recognition of it sets us at liberty to become more fully ourselves because we know that we are basing our development, not upon the strength of our own unaided will, nor yet upon any sort of extraneous help, but upon the Universal Law itself, manifesting through us in the proper sequence of the Creative Order; so that we are still dealing with Universal principles, only the principle by which we are now working is the Universal Principle of Personality.

I wish the student to get this idea very clearly because this is really the crux of the passage from the Fourth Kingdom into the Fifth. The great problem of the future of evolution is the introduction of the Personal Factor. The reason why this is so is very simple when we see it. To take a thought from my own "Doré Lectures" we may put it in this way. In former days no one thought of building ships of iron because iron does not float; yet now ships are seldom built of anything else, though the relative specific gravities of iron and water remain unchanged. What has changed is the Personal Factor. It has expanded to a more intelligent perception of the law of flotation, and we now see that wood floats and iron sinks, both of them by the same principle working under opposite conditions, the law, namely, that anything will float which bulk for bulk is lighter than the volume of water displaced by it, so that by including in our calculations the displacement of the vessel as well as the specific gravity of the material, we now make iron float by the very same law by which it sinks. This example shows that the function of the Personal Factor is to analyze the manifestations of Law which are spontaneously afforded by Nature and to discover the Universal Affirmative Principle which lies hidden within them, and then by the exercise of our powers of Initiative and Selection to provide such specialized conditions as will enable the Universal Principle to work in perfectly new ways transcending anything in our past experience. This is how all progress has been achieved up to the present; and is the way in which all progress must be achieved in the future, only for the purpose of evolution, or growth from within, we must transfer the method to the spiritual plane.

The function, then, of the Personal Factor in the Creative Order is to provide specialized conditions by the use of the powers of Selection and Initiative, a truth indicated by the maxim "Nature unaided fails"; but the difficulty is that if enhanced powers were attained by the whole population of the world without any common basis for their use, their promiscuous exercise could only result in chaotic confusion and the destruction of the entire race. To introduce the creative power of the Individual and at the same time avoid converting it into a devastating flood is the great problem of the transition from the Fourth Kingdom into the Fifth. For this purpose it becomes necessary to have a Standard of the Personal Factor independent of any individual conceptions, just as we found that in order for us to attain self-consciousness at all it was a necessity that there should be a Universal Mind as the generic basis of all individual mentality; only in regard to the generic build of mind the conformity is necessarily automatic, while in regard to the specializing process the fact that the essence of that process is Selection and Initiative renders it impossible for the conformity to the Standard of Personality to be automatic--the very nature of the thing makes it a matter of individual choice.

Now a Standard of Personality independent of individual conceptions must be the essence of Personality as distinguished from individual idiosyncrasies, and can therefore be nothing else than the Creative Life, Love, Beauty, etc., viewed as a Divine Individuality, by identifying ourselves with which we eliminate all possibility of conflict with other personalities based on the same fundamental recognition; and the very universality of this Standard allows free play to all our particular idiosyncrasies while at the same time preventing them from antagonizing the fundamental principles to which we have found that the Self-contemplation of the Originating Spirit must necessarily give rise. In this way we attain a Standard of Measurement for our own powers. If we recognize no such Standard our development of spiritual powers, our discovery of the immense possibilities hidden in the inner laws of Nature and of our own being, can only become a scourge to ourselves and others, and it is for this reason that these secrets are so jealously guarded by those who know them, and that over the entrance to the temple are written the words "Eskato Bebeloi"--"Hence ye Profane."

But if we recognize and accept this Standard of Measurement then we need never fear our discovery of hidden powers either in ourselves or in Nature, for on this basis it becomes impossible for us to misuse them. Therefore it is that all systematic teaching on these subjects begins with instruction regarding the Creative Order of the Cosmos, and then proceeds to exhibit the same Order as reproduced on the plane of Personality and so affording a fresh starting point for the Creative Process by the introduction of Individual Initiative and Selection. This is the doctrine of the Macrocosm and the Microcosm; and the transition from the generic working of the Creative Spirit in the Cosmos to its specific working in the Individual is what is meant by the doctrine of the Octave.

CHAPTER VI THE STANDARD OF PERSONALITY

We have now got some general idea as to the place of the personal factor in the Creative Order, and so the next question is, How does this affect ourselves? The answer is that if we have grasped the fundamental fact that the moving power in the Creative Process is the self-contemplation of Spirit, and if we also see that, because we are miniature reproductions of the Original Spirit, our contemplation of It becomes Its contemplation of Itself from the standpoint of our own individuality--if we have grasped these fundamental conceptions, then it follows that our process for developing power is to contemplate the Originating Spirit as the source of the power we want to develop. And here we must guard against a mistake which people often make when looking to the Spirit as the source of power. We are apt to regard it as sometimes giving and sometimes withholding power, and consequently are never sure which way it will act. But by so doing we make Spirit contemplate itself as having no definite action at all, as a plus and minus which mutually cancel each other, and therefore by the Law of the Creative Process no result is to be expected. The mistake consists in regarding the power as something separate from the Spirit; whereas by the analysis of the Creative Process which we have now made we see that the Spirit itself is the power, because the power comes into existence only through Spirit's self-contemplation. Then the logical inference from this is that by contemplating the Spirit as the power, and vice versa by contemplating the power as the Spirit, a similar power is being generated in ourselves.

Again an important conclusion follows from this, which is that to generate any particular sort of power we should contemplate it in the abstract rather than as applied to the particular set of circumstances we have in hand. The circumstances indicate the sort of power we want but they do not help us to generate it; rather they impress us with a sense of something contrary to the power, something which has to be overcome by it, and therefore we should endeavor to dwell on the power in itself, and so come into touch with it in its limitless infinitude.

It is here that we begin to find the benefit of a Divine Standard of Human Individuality. That also is an Infinite Principle, and by identifying ourselves with it we bring to bear upon the abstract conception of infinite Impersonal Power a corresponding conception of Infinite Personality, so that we thus import the Personal Factor which is able to use the Power without imposing any strain upon ourselves. We know that by the very nature of the Creative Process we are one with the Originating Spirit and therefore one with all the principles of its Being, and consequently one with its Infinite Personality, and therefore our contemplation of it as the Power which we want gives us the power to use that Power.

This is the Self-contemplation of Spirit employed from the individual standpoint for the generating of power. Then comes the application of the power thus generated. But there is only one Creative Process, that of the Self-contemplation of Spirit, and therefore the way to use this process for the application of the power is to contemplate ourselves as surrounded by the conditions which we want to produce. This does not mean that we are to lay down a hard and fast pattern of the conditions and strenuously endeavor to compel the Power to conform its working to every detail of our mental picture--to do so would be to hinder its working and to exhaust ourselves. What we are to dwell upon is the idea of an Infinite Power producing the happiness we desire, and because this Power is also the Forming Power of the universe trusting it to give that form to the conditions which will most perfectly react upon us to produce the particular state of consciousness desired.

Thus neither on the side of in-drawing nor of out-giving is there any constraining of the Power, while in both cases there is an initiative and selective action on the part of the individual--for the generating of power he takes the initiative of invoking it by contemplation, and he makes selection of the sort of power to invoke; while on the giving-out side he makes selection of the purpose for which the Power is to be employed, and takes the initiative by his thought of directing the Power to that purpose. He thus fulfils the fundamental requirements of the Creative Process by exercising Spirit's inherent faculties of initiative and selection by means of its inherent method, namely by Self-contemplation. The whole action is identical in kind with that which produces the cosmos, and it is now repeated in miniature for the particular world of the individual; only we must remember that this miniature reproduction of the Creative Process is based upon the great fundamental principles inherent in the Universal Mind, and cannot be dissociated from them without involving a conception of the individual which will ultimately be found self-destructive because it cuts away the foundation on which his individuality rests.

It will therefore be seen that any individuality based upon the fundamental Standard of Personality thus involved in the Universal Mind has reached the basic principle of union with the Originating Spirit itself, and we are therefore correct in saying that union is attained through, or by means of, this Standard Personality. This is a great truth which in all ages has been set forth under a variety of symbolic statements; often misunderstood, and still continuing to be so, though owing to the inherent vitality of the idea itself even a partial apprehension of it produces a corresponding measure of good results. This falling short has been occasioned by the failure to recognize an Eternal Principle at the back of the particular statements--in a word the failure to see what they were talking about. All principles are eternal in themselves, and this is what distinguishes them from their particular manifestations as