The Creative Process in the Individual by Thomas Troward (most inspirational books .txt) 📖

but on the contrary our individual consciousness will continually expand, which is what St. Paul means when he speaks of our "increasing with the increase of God"--the continual expanding of the Divine element within us. But this can only take place by our recognition of ourselves as receivers of this Divine element. It is receiving into ourselves of the Divine Personality, a result not to be reached through human reasoning. We reason from premises which we have assumed, and the conclusion is already involved in the premises and can never extend beyond them. But we can only select our premises from among things that we know by experience, whether mental or physical, and accordingly our reasoning is always merely a new placing of the old things. But the receiving of the Divine Personality into ourselves is an entirely New Thing, and so cannot be reached by reasoning from old things. Hence if this Divine ultimate of the Creative Process is to be attained it must be by the Revelation of a New Thing which will afford a new starting-point for our thought, and this New Starting-point is given in the Promise of "the Seed of the Woman" with which the Bible opens. Thenceforward this Promise became the central germinating thought of those who based themselves upon it, thus constituting them a special race, until at last when the necessary conditions had matured the Promised Seed appeared in Him of whom it is written that He is the express image of God's Person (Heb. I: 3)--that is, the Expression of that Infinite Divine Personality of which I have spoken. "No man hath seen God at any time or can see Him," for the simple reason that Infinitude cannot be the subject of vision. To become visible there must be Individualization, and therefore when Philip said "Show us the Father," Jesus replied, "He that hath seen me hath seen the Father." The Word must become flesh before St. John could say, "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of Life." This is the New Starting-point for the true New Thought--the New Adam of the New Race, each of whom is a new center for the working of the Divine Spirit. This is what Jesus meant when he said, "Except ye eat the flesh and drink the blood of the Son of Man ye have no life in you. My flesh is meat indeed, and my blood is drink indeed--" such a contemplation of the Divine Personality in Him as will cause a like receiving of the Divine Personality into individualization in ourselves--this is the great purpose of the Creative Process in the individual. It terminates the old series which began with birth after the flesh and inaugurates a New Series by birth after the Spirit, a New Life of infinite unfoldment with glorious possibilities beyond our highest conception.

But all this is logically based upon our recognition of the Personalness of God and of the relation of our individual personality to this Eternal and Infinite Personality, and the result of this is Worship--not an attempt to "butter up" the Almighty and get Him into good temper, but the reverent contemplation of what this Personality must be in Itself; and when we see it to be that Life, Love, Beauty, etc., of which I spoke at the beginning of this book we shall learn to love Him for what He IS, and our prayer will be "Give me more of Thyself." If we realize the great truth that the Kingdom of Heaven is within us, that it is the Kingdom of the innermost of our own being and of all creation, and if we realize that this innermost is the place of the Originating Power where Time and Space do not exist and therefore antecedent to all conditions, then we shall see the true meaning of Worship. It is the perception of the Innermost Spirit as eternally subsisting independently of all conditioned manifestation, so that in the true worship our consciousness is removed from the outer sphere of existence to the innermost center of unconditioned being. There we find the Eternal Being of God pure and simple, and we stand reverently in this Supreme Presence knowing that it is the Source of our own being, and wrapt in the contemplation of This, the conditioned is seen to flow out from It. Perceiving this the conditioned passes out of our consideration, for it is seen not to be the Eternal Reality--we have reached that level of consciousness where Time and Space remain no longer. Yet the reverence which the vision of this Supreme Center of all Being cannot fail to inspire is coupled with a sense of feeling quite at home with It. This is because as the Center of all Being it is the center of our own being also. It is one-with-ourselves. It is recognizing Itself from our own center of consciousness; so that here we have got back to that Self-contemplation of Spirit which is the first movement of the Creating Power, only now this Self-contemplation is the action of the All-Originating Spirit upon Itself from the center of our own consciousness. So this worship in the Temple of the Innermost is at once reverent adoration and familiar intercourse--not the familiarity that breeds contempt, but a familiarity producing Love, because as it increases we see more clearly the true Life of the Spirit as the continual interaction of Love and Beauty, and the Spirit's recognition of ourselves as an integral portion of Its own Life. This is not an unpractical dreamy speculation but has a very practical bearing. Death will some day cease to be, for the simple reason that Life alone can be the enduring principle; but we have not yet reached this point in our evolution. Whether any in this generation will reach it I cannot say; but for the rank and file of us the death of the body seems to be by far the more probable event. Now what must this passing out of the body mean to us? It must mean that we find ourselves without the physical vehicle which is the instrument through which our consciousness comes in touch with the external world and all the interests of our present daily life. But the mere putting off of the body does not of itself change the mental attitude; and so if our mind is entirely centered upon these passing interests and external conditions the loss of the instrument by which we held touch with them must involve a consciousness of desire for the only sort of life we have known coupled with a consciousness of our inability to participate in it, which can only result in a consciousness of distress and confusion such as in our present state we cannot imagine.

On the other hand if we have in this world realized the true principle of the Worship of the Eternal Source from which all conditioned life flows out--an inner communing with the Great Reality--we have already passed beyond that consciousness of life which is limited by Time and Space; and so when we put off this mortal body we shall find ourselves upon familiar ground, and therefore not wandering in confusion but quite at home, dwelling in the same light of the Eternal in which we have been accustomed to dwell as an atmosphere enveloping the conditioned life of to-day. Then finding ourselves thus at home on a plane where Time and Space do not exist there will be no question with us of duration. The consciousness will be simply that of peaceful, happy being. That a return to more active personal operation will eventually take place is evidenced by the fact that the basis of all further evolution is the differentiating of the Undifferentiated Life of the Spirit into specific channels of work, through the intermediary of individual personality without which the infinite potentialities of the Creative Law cannot be brought to light. Therefore, however various our opinions as to its precise form, Resurrection as a principle is a necessity of the creative process. But such a return to more active life will not mean a return to limitations, but the opening of a new life in which we shall transcend them all, because we have passed beyond the misconception that Time and Space are of the Essence of Life. When the misconception regarding Time and Space is entirely eradicated all other limitations must disappear because they have their root in this primary one--they are only particular forms of the general proposition. Therefore though Form with its accompanying relations of Time and Space is necessary for manifestation, these things will be found not to have any force in themselves thus creating limitation, but to be the reflection of the mode of thought which projects them as the expression of itself.

Nor is there any inherent reason why this process should be delayed till some far-off future. There is no reason why we should not commence at once. No doubt our inherited and personally engendered modes of thought make this difficult, and by the nature of the process it will be only when all our thoughts are conformed to this principle that the complete victory will be won. But there must be a commencement to everything, and the more we habituate ourselves to live in that Center of the Innermost where conditions do not exist, the more we shall find ourselves gaining control over outward conditions, because the stream of conditioned life flows out from the Center of Unconditioned Life, and therefore this intrinsic principle of Worship has in it the promise both of the life that now is and of that which is to come. Only we must remember that the really availing worship is that of the Undifferentiated Source because It is the Source, and not as a backhanded way of diverting the stream into some petty channel of conditions, for that would only be to get back to the old circle of limitation from which we are seeking to escape.

But if we realize these things we have already laid hold of the Principle of Resurrection, and in point of principle we are already living the resurrection life. What progress we may make in it depends on our practical application of the principle; but simply as principle there is nothing in the principle itself to prevent its complete working at any moment. This is why Jesus did not refer resurrection to some remote point of time but said, "I am the resurrection and the life." No principle can carry in itself an opposite and limiting principle contradictory of its own nature, and this is as true of the Principle of Life as of any other principle. It is we who by our thought introduce an opposite and limiting principle and so hinder the working of the principle we are seeking to bring into operation; but so far as the Principle of Life itself is concerned there is in it no reason why it should not come into perfect manifestation here and now.

This, then, is the true purpose of worship. It is to bring us into conscious and loving intercourse with the Supreme Source of our own being, and seeing this we shall not neglect the outward forms of worship. From what we now know they should mean more to us than to others and not less; and in especial if we realize the manifestation of the Divine Personality in Jesus Christ and its reproduction in Man, we shall not neglect His last command to partake of that sacred memorial to His flesh and blood which He bequeathed to His followers with the words "This do in remembrance of Me."

This holy rite is no superstitious human invention. There are many theories about it, and I do not wish to combat any of them,