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FOREWORD
CHAPTER 1. THE STARTING-POINT
CHAPTER 2. THE SELF-CONTEMPLATION OF SPIRIT
CHAPTER 3. THE DIVINE IDEAL
CHAPTER 4. THE MANIFESTATION OF THE LIFE PRINCIPLE
CHAPTER 5. THE PERSONAL FACTOR
CHAPTER 6. THE STANDARD OF PERSONALITY
CHAPTER 7. RACE THOUGHT AND NEW THOUGHT
CHAPTER 8. THE DÉNOUEMENT OF THE CREATIVE PROCESS
CHAPTER 9. CONCLUSION
CHAPTER 10. THE DIVINE OFFERING
CHAPTER 11. OURSELVES IN THE DIVINE OFFERING
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Table of Contents
FOREWORD
CHAPTER 1. THE STARTING-POINT
CHAPTER 2. THE SELF-CONTEMPLATION OF SPIRIT
CHAPTER 3. THE DIVINE IDEAL
CHAPTER 4. THE MANIFESTATION OF THE LIFE PRINCIPLE
CHAPTER 5. THE PERSONAL FACTOR
CHAPTER 6. THE STANDARD OF PERSONALITY
CHAPTER 7. RACE THOUGHT AND NEW THOUGHT
CHAPTER 8. THE DÉNOUEMENT OF THE CREATIVE PROCESS
CHAPTER 9. CONCLUSION
CHAPTER 10. THE DIVINE OFFERING
CHAPTER 11. OURSELVES IN THE DIVINE OFFERING
THE CREATIVE PROCESS IN THE INDIVIDUAL
by
Thomas Troward
First digital edition 2019 by Gianluca Ruffini
FOREWORD
In the present volume, I have endeavored to set before the reader the conception of a sequence of creative action commencing with the formation of the globe and culminating in a vista of infinite possibilities attainable by everyone who follows up the right line for their unfoldment. I have endeavored to show that, starting with certain incontrovertible scientific facts, all these things logically follow, and that therefore, however far these speculations may carry us beyond our past experience, they nowhere break the thread of an intelligible connection of cause and effect. I do not, however, offer the suggestions here put forward in any other light than that of purely speculative reasoning; nevertheless, no advance in any direction can be made except by speculative reasoning going back to the first principles of things which we do know and thence deducing the conditions under which the same principles might be carried further and made to produce results hitherto unknown. It is to this method of thought that we owe all the advantages of civilization from matches and post-offices to motor-cars andairplanes, and we may therefore be encouraged to hope such speculations as the present may not be without their ultimate value. Relying on the maxim that Principle is not bound by Precedent we should not limit our expectations of the future; and if our speculations lead us to the conclusion that we have reached a point where we are not only able, but also required, by the law of our own being, to take a more active part in our personal evolution than heretofore, this discovery will afford us a new outlook upon life and widen our horizon with fresh interests and brightening hopes.
If the thoughts here suggested should help any reader to clear some mental obstacles from his path the writer will feel that he has not written to no purpose. Only each reader must think out these suggestions for himself. No writer or lecturer can convey an idea into the minds of his audience. He can only put it before them, and what they will make of it depends entirely upon themselves, assimilation is a process which no one can carry out for us.
To the kindness of my readers on both sides of the Atlantic, and in Australia and New Zealand, I commend this little volume, not, indeed, without a deep sense of its many shortcomings, but at the same time encouraged by the generous indulgence extended to my previous books.
T.T.
June, 1910.
CHAPTER 1. THE STARTING-POINT
It is an old saying that “Order is Heaven’s First Law,” and like many other old sayings it contains a much deeper philosophy than appears immediately on the surface. Getting things into a better order is the great secret of progress, and we are now able to fly through the air, not because the laws of Nature have altered, but because we have learnt to arrange things in the right order to produce this result, the things themselves had existed from the beginning of the world, but what was wanting was the introduction of a Personal Factor which, by an intelligent perception of the possibilities contained in the laws of Nature, should be able to bring into working reality ideas which previous generations would have laughed at as the absurd fancies of an unbalanced mind. The lesson to be learnt from the practical aviation of the present day is that of the triumph of principle over precedent, of the working out of an idea to its logical conclusions in spite of the accumulated testimony of all past experience to the contrary; and with such a notable example before us can we say that it is futile to enquire whether by the same method we may not unlock still more important secrets and gain some knowledge of the unseen causes which are at the back of external and visible conditions, and then by bringing these unseen causes into a better order make practical working realities of possibilities which at present seem but fantastic dreams? It is at least worthwhile taking a preliminary canter over the course, and this is all that this little volume professes to attempt; yet this may be sufficient to show the lay of the ground.
Now the first thing in any investigation is to have some idea of what you are looking for, to have at least some notion of the general direction in which to go ,just as you would not go up a tree to find fish though you would for birds’eggs. Well, the general direction in which we all want to go is that of getting more out of Life than we have ever got out of it, we want to be more alive in ourselves and to get all sorts of improved conditions in our environment. However happily any of us may be circumstanced we can all conceive something still better, or at any rate we should like to make our present good permanent; and since we shall find as our studies advance that the prospect of increasing possibilities keeps opening out more and more widely before us, we may say that what we are in search of is the secret of getting more out of Life in a continually progressive degree. This means that what we are looking for is something personal, and that it is to be obtained by producing conditions which do not yet exist; in other words,it is nothing less than the exercise of a certain creative power in the sphere of our own particular world. So, then, what we want is to introduce our own Personal Factor into the realm of unseen causes. This is a big thing, and if it is possible at all it must be by some sequence of cause and effect, and this sequence it is our object to discover. The law of Cause and Effect is one we can never get away from, but by carefully following it up we may find that it will lead us further than we had anticipated.
Now, the first thing to observe is that if we can succeed in finding out such a sequence of cause and effect as the one we are in search of, somebody else may find out the same creative secret also; and then, by the hypothesis of the case, we should both be armed with an infallible power, and if we wanted to employ this power against each other we should be landed in the “impasse” of a conflict between two powers each of which was irresistible. Consequently, it follows that the first principle of this power must be Harmony. It cannot be antagonizing itself from different centers, in other words its operation in a simultaneous order at every point is the first necessity of its being. What we are in search of, then, is a sequence of cause and effect so universal in its nature as to include harmoniously all possible variations of individual expression. This primary necessity of the Law for which we are seeking should be carefully borne in mind, for it is obvious that any sequence which transgresses this primary essential must be contrary to the very nature of the Law itself, and consequently cannot be conducting us to the exercise of true creative power.
What we are seeking, therefore, is to discover how to arrange things in such an order as to set in motion a train of causation that will harmonize our own conditions without antagonizing the exercise of a like power by others. This therefore means that all individual exercise of this power is the particular application of a universal power which itself operates creatively on its own account independently of these individual applications; and the harmony between the various individual applications is brought about by all the individuals bringing their own particular action into line with this independent creative action of the original power. It is in fact another application of Euclid’s axiom that things which are equal to the same thing are equal to one another; so, that though I may not know for what purpose someone may be using this creative power in Pekin, I do know that if he and I both realize its true nature, we cannot by any possibility be working in opposition to one another. For these reasons, having now some general idea of what it is we are in search of, we may commence our investigation by considering this common factor which must be at the back of all individual exercise of creative power, that is to say, the Generic working of the Universal Creative Principle.
That such a Universal Creative Principle is at work we at once realize from the existence of the world around us with all its inhabitants, and the inter-relation of all parts of the cosmic system shows its underlying Unity, thus the animal kingdom depends on the vegetable, the vegetable kingdom on the mineral, the mineral or globe of the earth on its relation to the rest of the solar system, and possibly our solar system is related by a similar law to the distribution of other suns with their attendant planets throughout space. Our first glance therefore shows us that the All-Originating Power must be in essence Unity and in manifestation Multiplicity, and that it manifests as Life and Beauty through the unerring adaptation of means to ends, that is so far as its cosmic manifestation of ends goes: what we want to do is to carry this manifestation still further by operation from an individual standpoint. To do this is precisely our place in the Order of Creation, but we must defer the question why we hold this place till later on.
One of the earliest discoveries we all make is the existence of Matter. The bruised shins of our childhood convince us of its solidity, so now comes the question, why does Matter exist? The answer is that if the form were not expressed in solid substance, things would be perpetually flowing into each other so that no identity could be maintained for a single moment. To this it might be replied that a condition of matter is conceivable in which, though in itself a plastic substance, in a fluent state, it might yet by the operation of will be held in any particular forms desired. The idea of such a condition of matter is no doubt conceivable, and when the fluent matter was thus held in particular forms you would have concrete matter just as we know it now, only with this difference, that it would return to its fluent state as soon as the supporting will be withdrawn. Now, as we shall see later on, this is precisely what matter really is, only the will which holds it together in concrete form is not individual but cosmic.
In itself the Essence of Matter is precisely the fluent substance we have imagined, and as we shall see later on the knowledge of this fact, when realized in its proper order, is the basis of the legitimate control of mind over matter. But a world in which every individual possessed the power of concreting or fluxing matter at his own sweet will irrespective of any universal coordinating principle is altogether inconceivable, the conflict of wills would prevent such a world remaining in existence. On the other hand, if we conceive of a number of individuals each possessing this power and all employing it on the lines of a common cosmic unity, then the result would be precisely the same stable condition of matter with which we are familiar, this would be a necessity of fact for the masses who did not possess this power, and a necessity of principle for the few who did. So, under these circumstances the same stable conditions of Nature would prevail as at present, varied only when the initiated ones perceived that the order of evolution would be furthered, and not hindered, by calling into action the higher laws. Such occasions would be of rare occurrence, and then the departure from the ordinary law would be regarded by the multitude as a miracle. Also, we may be quite sure that no one who had attained this knowledge in the legitimate order would ever perform a “miracle” for his own personal aggrandizement or for the purpose of merely astonishing the be holders, to do so would be contrary to the first principle of the higher teaching which is that of profound reverence for the Unity of the All-originating Principle. The conception, therefore, of such a power over matter being possessed by certain individuals is in no way opposed to our ordinary recognition of concrete matter, and so we need not at present trouble ourselves to consider these exceptions.
Another theory is that matter has no existence at all but is merely an illusion projected by our own minds. If so, then how is it that we all project identically similar images? On the supposition that each mind is independently projecting its own conception of matter a lady who goes to be fitted might be seen by her dressmaker as a cow. Generations of people have seen the Great Pyramid on the same spot; but on the supposition that each individual is projecting his own material world in entire independence of all other individuals there is no reason why any two persons should ever see the same thing in the same place. On the supposition of such an independent action by each separate mind, without any common factor binding them all to one particular mode of recognition, no intercourse between individuals would be possible, then, without the consciousness of relation to other individuals the consciousness of our own individuality would be lost, and so we should cease to have any conscious existence at all. If on the other hand, we grant that there is, above the individual minds, a great Cosmic Mind which imposes upon them the necessity of all seeing the same image of Matter, then that image is not a projection of the individual minds but of the Cosmic Mind; and since the individual minds are themselves similar projections of the Cosmic Mind, matter is for them just as much a reality as their own existence. I doubt not that material substance is thus projected by the all-embracing Divine Mind; but so also are our own minds projected by it, and therefore the relation between them and matter is a real relation and not a merely fictitious one.
I particularly wish the student to be clear on this point, that where two factors are projected from a common source their relation to each other becomes an absolute fact in respect of the factors themselves, notwithstanding that the power of changing that relation by substituting a different projection must necessarily always continue to reside in the originating source. To take a simple arithmetical example, by my power of mental projection working through my eyes and fingers I write 4 X 2. Here I have established a certain numerical relation which can only produce eight as its result. Again, I have power to change the factors and write 4 X 3, in which case 12 is the only possible result, and so on. Working in this way calculation becomes possible. But if every time I wrote 4 that figure possessed an independent power of setting down a different number by which to multiply itself, what would be the result? The first 4 I wrote might set down 3 as its multiplier, and the next might set down7, and so on. Or if I want to make a box of a certain size and cut lengths of plank accordingly, if each length could capriciously change its width at a moment’s notice, how could I ever make the box? I myself may change the shape and size of my box by establishing new relations between the bits of wood, but for the pieces of wood themselves the proportions determined by my mind must remain fixed quantities, otherwise no construction could take place.
This is a very rough analogy, but it may be sufficient to show that for a cosmos to exist at all it is absolutely necessary that there should be a Cosmic Mind binding all individual minds to certain generic unities of action, and so producing all things as realities and nothing as illusion. The importance of this conclusion will become more apparent as we advance in our studies.
We have now got at some reason why concrete material form is a necessity of the Creative Process. Without it the perfect Self-recognition of Spirit from the Individual standpoint, which we shall presently find is the means by which the Creative Process is to be carried forward, would be impossible; and therefore, so far from matter being an illusion, it is the necessary channel for the self-differentiation of Spirit and its Expression in multitudinous life and beauty. Matter is thus the necessary Polar Opposite to Spirit, and when we thus recognize it in its right order we shall find that there is no antagonism between the two, but that together they constitute one harmonious whole.
