If we will therefore go to the INMOST principle in ourselves, which philosophy and Scripture alike declare to be made in the image and likeness of God, instead of to the outer vehicles which it externalizes as instruments through which to function on the various planes of being, we shall find that we have reached a principle in ourselves which stands in loco dei towards all our vehicles and also towards our environment. It is above them all, and creates them, however unaware we may be of the fact, and relatively to them it occupies the place of first cause. The recognition of this is the discovery of our own relation to the whole world of the relative. On the other hand this must not lead us into the mistake of supposing that there is nothing higher, for, as we have already seen, this inmost principle or ego is itself the effect of an antecedent cause, for it proceeds from the imaging process in the Divine Mind.
We thus find ourselves holding an intermediate position between true First Cause, on the one hand, and the world of secondary causes on the other, and in order to understand the nature of this position, we must fall back on the axiom that the Universal can only work on the plane of the Particular through the individual. Then we see that the function of the individual is to DIFFERENTIATE the undistributed flow of the Universal into suitable directions for starting different trains of secondary causation.
Man's place in the cosmic order is that of a distributor of the Divine power, subject, however, to the inherent Law of the power which he distributes. We see one instance of this in ordinary science, in the fact that we never create force; all we can do is to distribute it. The very word Man means distributor or measurer, as in common with all words derived from the Sanderit root MN., it implies the idea of measurement, just as in the words moon, month, mens, mind, and "man," the Indian weight of 80 1bs.; and it is for this reason that man is spoken of in Scripture as a "steward," or dispenser of the Divine gifts. As our minds become open to the full meaning of this position, the immense possibilities and also the responsibility contained in it will become apparent.
It means that the individual is the creative centre of his own world. Our past experience affords no evidence against this, but on the contrary, is evidence for it. Our true nature is always present, only we have hitherto taken the lower and mechanical side of things for our starting point, and so have created limitation instead of expansion. And even with the knowledge of the Creative Law which we have now attained, we shall continue to do this, if we seek our starting point in the things which are below us and not in the only thing which is above us, namely the Divine Mind, because it is only there that we can find illimitable Creative Power. Life is BEING, it is the experience of states of consciousness, and there is an unfailing correspondence between these inner states and our outward conditions. Now we see from the Original Creation that the state of consciousness must be the cause, and the corresponding conditions the effect, because at the starting of the creation no conditions existed, and the working of the Creative Mind upon itself can only have been a state of consciousness. This, then, is clearly the Creative Order—from states to conditions. But we invert this order, and seek to create from conditions to states. We say, If I had such and such conditions they would produce the state of feeling which I desire; and in so saying we run the risk of making a mistake as to the correspondence, for it may turn out that the particular conditions which we fixed on are not such as would produce the desired state. Or, again, though they might produce it in a certain degree, other conditions might produce it in a still greater degree, while at the same time opening the way to the attainment of still higher states and still better conditions. Therefore our wisest plan is to follow the pattern of the Parent Mind and make mental self-recognition our starting point, knowing that by the inherent Law of Spirit the corelated conditions will come by a natural process of growth. Then the great self-recognition is that of our relation to the Supreme Mind. That is the generating centre and we are distributing centres; just as electricity is generated at the central station and delivered in different forms of power by reason of passing through appropriate centres of distribution, so that in one place it lights a room, in another conveys a message, and in a third drives a tram car. In like manner the power of the Universal Mind takes particular forms through the particular mind of the individual. It does not interfere with the lines of his individuality, but works along them, thus making him, not less, but more himself. It is thus, not a compelling power, but an expanding and illuminating one; so that the more the individual recognizes the reciprocal action between it and himself, the more full of life he must become.
Then also we need not be troubled about future conditions because we know that the All-originating Power is working through us and for us, and that according to the Law proved by the whole existing creation, it produces all the conditions required for the expression of the Life, Love and Beauty which it is, so that we can fully trust it to open the way as we go along. The Great Teacher's words, "Take no thought for the morrow"—and note that the correct translation is "Take no anxious thought"— are the practical application of the soundest philosophy. This does not, of course, mean that we are not to exert ourselves. We must do our share in the work, and not expect God to do FOR us what He can only do THROUGH us. We are to use our common sense and natural faculties in working upon the conditions now present. We must make use of them, AS FAR AS THEY GO, but we must not try and go further than the present things require; we must not try to force things, but allow them to grow naturally, knowing that they are doing so under the guidance of the All-Creating Wisdom.
Following this method we shall grow more and more into the habit of looking to mental attitude as the Key to our progress in Life, knowing that everything else must come out of that; and we shall further discover that our mental attitude is eventually determined by the way in which we regard the Divine Mind. Then the final result will be that we shall see the Divine Mind to be nothing else than Life, Love and Beauty—Beauty being identical with Wisdom or the perfect adjustment of parts to whole—and we shall see ourselves to be distributing centres of these primary energies and so in our turn subordinate centres of creative power. And as we advance in this knowledge we shall find that we transcend one law of limitation after another by finding the higher law, of which the lower is but a partial expression, until we shall see clearly before us, as our ultimate goal, nothing less than the Perfect Law of Liberty—not liberty without Law which is anarchy, but Liberty according to Law. In this way we shall find that the Apostle spoke the literal truth, when he said, that we shall become like Him when we see Him AS HE IS, because the whole process by which our individuality is produced is one of reflection of the image existing in the Divine Mind. When we thus learn the Law of our own being we shall be able to specialize it in ways of which we have hitherto but little conception, but as in the case of all natural laws the specialization cannot take place until the fundamental principle of the generic law has been fully realized. For these reasons the student should endeavour to realize more and more perfectly, both in theory and practice, the law of the relation between the Universal and the Individual Minds. It is that of RECIPROCAL action. If this fact of reciprocity is grasped, it will be found to explain both why the individual falls short of expressing the fulness of Life, which the Spirit is, and why he can attain to the fulness of that expression; just as the same law explains why iron sinks in water, and how it can be made to float. It is the individualizing of the Universal Spirit, by recognizing its reciprocity to ourselves, that is the secret of the perpetuation and growth of our own individuality.
THE NEW THOUGHT AND THE NEW ORDER.
In the two preceding lectures I have endeavoured to reach some conception of what the All-originating Spirit is in itself, and of the relation of the individual to it. So far as we can form any conception of these things at all we see that they are universal principles applicable to all nature, and, at the human level, applicable to all men: they are general laws the recognition of which is an essential preliminary to any further advance, because progress is made, not by setting aside the inherent law of things, which is impossible, but by specializing it through presenting conditions which will enable the same principle to act in a less limited manner. Having therefore got a general idea of these two ultimates, the universal and the individual, and of their relation to one another, let us now consider the process of specialization. In what does the specialization of a natural law consist? It consists in making that law or principle produce an effect which it could not produce under the simply generic conditions spontaneously provided by nature. This selection of suitable conditions is the work of Intelligence, it is a process of consciously arranging things in a new order, so as to produce a new result. The principle is never new, for principles are eternal and universal; but the knowledge that the same principle will produce new results when working under new conditions is the key to the unfoldment of infinite possibilities. What we have therefore to consider is the working of Intelligence in providing specific conditions for the operation of universal principles, so as to bring about new results which will transcend our past experiences. The process does not consist in the introduction of new elements, but in making new combinations of elements which are always present; just as our ancestors had no conception of carriages that could go without horses, and yet by a suitable combination of elements which were always in existence, such vehicles are common objects in our streets today. How, then, is the power of Intelligence to be brought to bear upon the generic law of the relation between the Individual and the Universal so as to specialize it into the production of greater results than those which we have hitherto obtained?
All the practical attainments of science, which place the civilized world of to-day in advance of the times of King Alfred or Charlemagne, have been gained by a uniform method, and that a very simple one. It is by always enquiring what is the affirmative factor in any existing combination, and asking ourselves why, in that particular combination, it does not act beyond certain limits. What makes the thing a success, so far as it goes, and what prevents it going further? Then, by carefully considering the nature of the affirmative factor, we see what sort of conditions to provide to enable it to express itself more fully. This is the scientific method; it has proved itself true in respect of material things, and there is no reason why it should not be equally reliable in respect of spiritual things also.
Taking this as our method, we ask, What is the affirmative factor in the whole creation, and in ourselves as included in the creation, and, as we found in the first lecture, this factor is Spirit—that invisible power which concentrates-the primordial ether into forms, and endows those forms with various modes of motion, from the simply mechanical motion of the planet up to the volitional motion in man. And, since this is so, the primary affirmative factor can only be the Feeling and the Thought of the Universal Spirit.* Now, by the hypothesis of the case, the Universal Spirit must be the Pure Essence of Life, and therefore its feeling and thought can only be towards the continually increasing expression of the livingness which it is; and accordingly the specialization, of which we are in search, must be along the line of affording it a centre from which it may more perfectly realize this feeling and express this thought: in other words the way to specialize the generic principle of Spirit is by providing new mental conditions in consonance with its own original nature.