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The Creative Process in the Individual: Chapter Eleven

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The Creative Process in the Individual free online ebook and downloads by Thomas Troward



If we have grasped the principle I have endeavored to state in the last chapter we shall find that with this new standpoint a new life and a new world begin to open out to us. This is because we are now living from a new recognition of ourselves and of God. Eternal Truth, that which is the essential reality of Being, is _always_ the same; it has never altered, for whatever is capable of passing away and giving place to something else is not eternal, and therefore the real essence of our being, as proceeding from God and subsisting in Him has always been the same. But this is the very fact which we have hitherto lost sight of; and since our perception of life is the measure of our individual consciousness of it, we have imposed upon ourselves a world of limitation, a world filled with the power of the negative, because we have viewed things from that standpoint. What takes place, therefore, when we realize the truth of our Redemption is not a change in our essential relation to the Parent Spirit, the Eternal Father, but an awakening to the perception of this eternal and absolutely perfect relation. We see that in reality it has never been otherwise for the simple reason that in the very nature of Being it _could_ not be otherwise; and when we see this we see also that what has hitherto been wrong has not been the working of "the Father" but our conception of the existence of some other power, a power of negation, limitation, and destructiveness, the very opposite to all that the Creative Spirit, by the very fact of Its Creativeness, must be. That wonderful parable of the Prodigal Son shows us that he never ceased to be a son. It was not his Father who sent him away from home but his notion that he could do better "on his own," and we all know what came of it. But when he returned to the Father he found that from the Father's point of view he had never been otherwise than a son, and that all the trouble he had gone through was not "of the Father" but was the result of his own failure to realize what the Father and the Home really were.

Now this is exactly the case with ourselves. When we wake up to the truth we find that, so far as the Father is concerned, we have always been in Him and in His home, for we are made in His image and likeness and are reflections of His own Being. He says to us "Son, thou art ever with me and all that I have is thine." The Self-Contemplation of Spirit is the Creative Power creating an environment corresponding to the mode of consciousness contemplated, and therefore in proportion as we contemplate ourselves as centers of individualization for the Divine Spirit we find ourselves surrounded by a new environment reflecting the harmonious conditions which preexist in the Thought of the Spirit.

This, then, is the sequence of Cause and Effect involved in the teaching of the Bible. Man is _in essence_ a spiritual being, the reflection on the plane of individual personality of that which the All-Originating Spirit is in Itself, and is thus in that reciprocal relation to the Spirit which is Love. This is the first statement of his creation in Genesis--God saw all that He had made and behold it was very good, Man included. Then the Fall is the failure of the lower mentality to realize that God IS Love, in a word that Love is the only ultimate Motive Power it is possible to conceive, and that the creations of Love cannot be otherwise than good and beautiful. The lower mentality conceives an opposite quality of Evil and thus produces a motive power the opposite of Love, which is Fear; and so Fear is born into the world giving rise to the whole brood of evil, anger, hatred, envy, lies, violence, and the like, and on the external plane giving rise to discordant vibrations which are the root of physical ill. If we analyze our motives we shall find that they are always some mode either of Love or Fear; and fear has its root in the recognition of some power other than Perfect Love, which is God the ONE all-embracing Good. Fear has a creative force which invertedly mimics that of Love; but the difference between them is that Love is eternal and Fear is not. Love as the Original Creative Motive is the only logical conclusion we can come to as to why we ourselves or any other creation exists. Fear is illogical because to regard it as having any place in the Original Creative Motive involves a contradiction in terms.

By accepting the notion of a dual power, that of Good _and_ Evil, the inverted creative working of Fear is introduced with all its attendant train of evil things. This is the eating of the deadly tree which occasions the Fall, and therefore the Redemption which requires to be accomplished is a redemption from Fear--not merely from this or that particular fear but from the very Root of Fear, which root is unbelief in the Love of God, the refusal to believe that Love alone is the Creating Power in all things, whether small beyond our recognition or great beyond our conception.

Therefore to bring about this Redemption there must be such a manifestation of the Divine Love to Man as, when rightly apprehended, will leave no ground for fear; and when we see that the Sacrifice of the Cross was the Self-Offering of Love made in order to provide this manifestation, then we see that all the links in the chain of Cause and Effect are complete, and that Fear never had any place in the Creative Principle, whether as acting in the creation of a world or of a man. The root, therefore, of all the trouble of the world consists in the Affirmation of Negation, in using our creative power of thought invertedly, and thus giving substance to that which _as principle_ has no existence. So long as this negative action of thought continues so long will it produce its natural effect; whether in the individual or in the mass. The experience is perfectly real while it lasts. Its unreality consists in the fact that there was never any real need for it; and the more we grasp the truth of the all-embracingness of the ONE Good, both as Cause and as Effect, on all planes, the more the experience of its opposite will cease to have any place in our lives.

This truly New Thought puts us in an entirely new relation to the whole of our environment, opening out possibilities hitherto undreamt of, and this by an orderly sequence of law which is naturally involved in our new mental attitude; but before considering the prospect thus offered it is well to be quite clear as to what this new mental attitude really is; for it is our adoption of this attitude that is the Key to the whole position. Put briefly it is ceasing to include the idea of limitations in our conception of the working of the All-Creating Spirit. Here are some specimens of the way in which we limit the creative working of the Spirit. We say, I am too old now to start this or that new sort of work. This is to deny the power of the Spirit to vivify our physical or mental faculties, which is illogical if we consider that it is the same Spirit that brought us into any existence at all. It is like saying that when a lamp is beginning to burn low the same person who first filled it with oil cannot replenish it and make it burn brightly again. Or we say, I cannot do so and so because I have not the means. When you were fourteen did you know where all the means were coming from which were going to support you till now when you are perhaps forty or fifty? So you should argue that the same power that has worked in the past can continue to work in the future. If you say the means came in the past quite naturally through ordinary channels, that is no objection; on the contrary the more reason for saying that suitable channels will open in the future. Do you expect God to put cash into your desk by a conjuring trick? Means come through recognizable channels, that is to say we recognize the channels by the fact of the stream flowing through them; and one of our most common mistakes is in thinking that we ourselves have to fix the particular channel beforehand. We say in effect that the Spirit cannot open other channels, and so we stop them up. Or we say, our past experience speaks to the contrary, thus assuming that our past experiences have included all possibilities and have exhausted the laws of the universe, an assumption which is negatived by every fresh discovery even in physical science. And so we go on limiting the power of the Spirit in a hundred different ways.

But careful consideration will show that, though the modes in which we limit it are as numerous as the circumstances with which we have to deal, the thing with which we limit it is always the same--it is by the introduction of our own personality. This may appear at first a direct contradiction of all that I have said about the necessity for the Personal Factor, but it is not. Here is a paradox.

To open out into manifestation the wonderful possibilities hidden in the Creative Power of the Universe we require to do two things--to see that we ourselves are necessary as centers for focussing that power, and at the same time to withdraw the thought of ourselves as contributing anything to its efficiency. It is not I that work but the Power; yet the Power needs me because it cannot specialize itself without me--in a word each is the complementary of the other: and the higher the degree of specialization is to be the more necessary is the intelligent and willing co-operation of the individual.

This is the Scriptural paradox that "the son can do nothing of himself," and yet we are told to be "fellow-workers with God." It ceases to be a paradox, however, when we realize the relation between the two factors concerned, God and Man. Our mistake is in not discriminating between their respective functions, and putting Man in the place of God. In our everyday life we do this by measuring the power of God by our past experiences and the deductions we draw from them; but there is another way of putting Man in the place of God, and that is by the misconception that the All-Originating Spirit is merely a cosmic force without intelligence, and that Man has to originate the intelligence without which no specific purpose can be conceived. This latter is the error of much of the present day philosophy and has to be specially guarded against. This was perceived by some of the medieval students of these things, and they accordingly distinguished between what they called Animus Dei and Anima Mundi, the Divine Spirit and the Soul of the Universe. Now the distinction is this, that the essential quality of Animus Dei is Personality--not A Person, but the very Principle of Personality itself--while the essential quality of Anima Mundi is Impersonality. Then right here comes in that importance of the Personal Factor of which I have already spoken. The powers latent in the Impersonal are brought out to their fullest development by the operation of the Personal. This of course does not consist in changing the nature of those powers, for that is impossible, but in making such combinations of them by Personal Selection as to produce results which could not otherwise be obtained. Thus, for example, Number is in itself impersonal and no one can alter the laws which are inherent in it; but what we can do is to select particular numbers and the sort of relation, such as subtraction, multiplication, etc., which we will establish between them; and then by the inherent Law of Number a certain result is bound to work out. Now our own essential quality is the consciousness of Personality; and as we grow into the recognition of the fact that the Impersonal is, as it were, crying out for the operation upon it of the Personal in order to bring its latent powers into working, we shall see how limitless is the field that thus opens before us.

The prospect is wonderful beyond our present conception, and full of increasing glory if we realize the true foundation on which it rests. But herein lies the danger. It consists in not realizing that the Infinite of the Impersonal _is_ and also that the Infinite of the Personal _is_. Both are Infinite and so require differentiation through our own personality, but in their essential quality each is the exact balance of the other--not in contradiction to each other, but as complementary to one another, each supplying what the other needs for its full expression, so that the two together make a perfect whole. If, however, we see this relation and our own position as the connecting link between them, we shall see only ourselves as the Personal Factor; but the more we realize, both by theory and experience, the power of human personality brought into contact with the Impersonal Soul of Nature, and employed with a Knowledge of its power and a corresponding exercise of the will, the less we shall be inclined to regard ourselves as the supreme factor in the chain of cause and effect Consideration of this argument points to the danger of much of the present day teaching regarding the exercise of Thought Power as a creative agency.

The principle on which this teaching is based is sound and legitimate for it is inherent in the nature of things; but the error is in supposing that we ourselves are the ultimate source of Personality instead of merely the distributors and specializers of it. The logical result of such a mental attitude is that putting ourselves in the place of all that is worshiped as God which is spoken of in the second chapter of the Second Epistle to the Thessalonians and other parts of Scripture. By the very hypothesis of the case we then know no higher will than our own, and so are without any Unifying Principle to prevent the conflict of wills which must then arise--a conflict which must become more and more destructive the greater the power possessed by the contending parties, and which, if there were no counterbalancing power, must result in the ultimate destruction of the existing race of men..But there is a counterbalancing power. It is the very same power used affirmatively instead of negatively. It is the power of the Personal with the Impersonal when used under the guidance of that Unifying Principle which the recognition of the ONE-ness of the Personal Quality in the Divine Spirit supplies. Those who are using the creative power of thought only from the standpoint of individual personality, have obviously less power than those who are using it from the standpoint of the Personality inherent in the Living Spirit which is the Source and Fountain of all energy and substance, and therefore in the end the victory must remain with these latter. And because the power by which they conquer is that of the Unifying Personality itself their victory must result in the establishment of Peace and Happiness throughout the world, and is not a power of domination but of helpfulness and enlightenment. The choice is between these two mottoes:-- "Each for himself and Devil take the hindmost," or "God for us all." In proportion, therefore, as we realize the immense forces dormant in the Impersonal Soul of Nature, only awaiting the introduction of the Personal Factor to wake them up into activity and direct them to specific purposes, the wider we shall find the scope of the powers within the reach of man; and the more clearly we perceive the Impersonalness of the very Principle of Personality itself, the clearer our own proper position as affording the Differentiating Medium between these two Infinitudes will become to us.

The Impersonalness of the Principle of Personality looks like a contradiction in terms, but it is not. I combine these two seemingly contradictory terms as the best way to convey to the reader the idea of the essential Quality of Personality not yet differentiated into individual centers of consciousness for the doing of particular work. Looked at in this way the Infinite of Personality must have Unity of Purpose for its foundation, for otherwise it would consist of conflicting personalities, in which case we have not yet reached the ONE all-originating cause. Or to put it in another way, an Infinite Personality divided against itself would be an Infinite Insanity, a creator of a cosmic Bedlam which, as a scientific fact, would be impossible of existence. Therefore the conception of an Infinite of Personality necessarily implies a perpetual Unity of Purpose; and for the same reason this Purpose can only be the fuller and fuller expression of an Infinite Unity of Consciousness; and Unity of Consciousness necessarily implies the entire absence of all that would impair it, and therefore its expression can only be as Universal Harmony.



Chapter One
Chapter One Part 2
Chapter Two
Chapter Two Part 2
Chapter Three
Chapter Three Part 2
Chapter Four
Chapter Four Part 2
Chapter Five
Chapter Five Part_2
Chapter Six
Chapter Six Part 2
Chapter Seven
Chapter Seven Part 2
Chapter Eight
Chapter Eight Part 2

Chapter Nine
Chapter Nine Part 2
Chapter Ten
Chapter Ten Part 2
Chapter Eleven
Chapter Eleven Part 2

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