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The Creative Process in the Individual: Chapter Ten 2

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CHAPTER X PART 2
THE DIVINE OFFERING

Various intellectual difficulties, however, hinder many people from seeing the working of the law of cause and effect in this presentment. One is the question, How can moral guilt be transferred from one person to another? What is called the "forensic" argument (i.e., the court of law argument) that Christ undertook to suffer in our stead as our _surety_ is undoubtedly open to this objection. Suretyship must by its very nature be confined to civil obligations and cannot be extended to criminal liability, and so the "forensic" argument may be set aside as very much a legal fiction. But if we realize the Bible teaching that Christ is the Son of God, that is, the Divine Principle of Humanity out of which we originated and subsisting in.us all, however unconsciously to ourselves, then we see that sinners as well as saints are included in this Principle; and consequently that the Self-offering of Christ must actually include the self-offering of every human being in the acknowledgment (however unknown to his _objective_ mentality) of his sin. If we can grasp this somewhat abstract point of view it follows that in the Person of Christ every human being, past, present, and to come, was self-offered for the condemnation of his sin--a _self_- condemnation and a _self_-offering, and hence a cleansing, for the simple reason that if you can get a man to realize his past error, really see his mistake, he won't do it again; and it is the perpetuation of sin and error that has to be got rid of--to do this universally would be to regain Paradise. Seen therefore in this light there is no question of transference of moral guilt, and I take it this is St. Paul's meaning when he speaks of our being partakers in Christ's death.

Then there is the objection, How can past sins be done away with? If we accept the philosophical conclusion that Time has no substantive existence then all that remains is states of consciousness. As I have said in the earlier part of this book, the Self-Contemplation of Spirit is the cause of all our perception of existence and environment; and consequently if the Self-Contemplation of the Spirit from any center of individualization is that of entire harmony and the absence of anything that would cause any consciousness of separation, then past sins cease to have any part in this self-recognition, and consequently cease to have any place in the world of existence. The foundation of the whole creative process is the calling into Light out of Darkness--"that which makes manifest is light"--and consequently the converse action is that of sending out of Light into Darkness, that is, into Notbeing. Now this is exactly what the Spirit says in the Bible--"I, even I, am He that blotteth out thy transgressions" (Isaiah xliii: 25). Blotting out is the sending out of manifestation into the darkness of non-manifestation, out of Being into Not-being; and in this way the past error ceases to have any existence and so ceases to have any further effect upon us. It is "blotted out," and from this new standpoint has never been at all; so that to continue to contemplate it is to give a false sense of existence to that which in effect has no existence. It is that Affirmation of Negation which is the root of all evil. It is the inversion of our God-given creative power of thought, calling into existence that which in the Perfect Life of the Spirit never had or could have any existence, and therefore it creates the sense of inharmony, opposition, and separation. Of course this is only relatively to ourselves, for we cannot create eternal principles. They are the Being of God; and as I have already shown these great Principles of the Affirmative may be summed up in the two words Love and Beauty--Love in essence and Beauty in manifestation; but since we can only live from the standpoint of our own consciousness we can make a false creation built upon the idea of opposites to the all-creating Love and Beauty, which false creation with all its accompaniments of limitation, sin, sorrow, sickness, and death, must necessarily be real to us until we perceive that these things were not created by God, the Spirit of the Affirmative, but by our own inversion of our true relation to the All-creating Being..When, then, we view the matter in this light the Offering once for all of the Divine Sacrifice for the sin of the whole world is seen not to be a mere ecclesiastical dogma having no relation of cause and effect, but to be the highest application of the same principle of cause and effect by which the whole creation, ourselves included, has been brought into existence-- the Self-Contemplation of Spirit producing corresponding manifestation, only now working on the level of Individual Personality.

As I have shown at the beginning of this book the cosmic manifestation of principles is not sufficient to bring out all that there is in them. To do this their action must be specialized by the introduction of the Personal Factor. They are represented by the Pillar Jachin, but it must be equilibriated by the Pillar Boaz, Law and Personality the two Pillars of the Universe; and in the One Offering we have the supreme combination of these two principles, the highest specialization of Law by the highest power of Personality. These are eternal principles, and therefore we are told that the Lamb was slain from the foundation of the world; and because "thoughts are things" this supreme manifestation of the creative interaction of Law and Personality was bound eventually to be manifested in concrete action in the world conditioned by time and space; and so it was that the supreme manifestation of the Love of God to meet the supreme need of Man took place. The history of the Jewish nation is the history of the working of the law of cause and effect, under the guidance of the Divine Wisdom, so as to provide the necessary conditions for the greatest event in the world's history; for if Christ was to appear it must be in _some_ nation, in _some_ place, and at _some_ time: but to trace the steps by which, through an intelligible sequence of causes, these necessary conditions were provided belongs rather to an investigation of Bible history than to our present purpose, so I will not enter into these details here. But what I hope I have in some measure made clear is that there is a reason why Christ should be manifested, and should suffer, and rise again, and that so far from being a baseless superstition the Reconciling of the world to God through the One Offering once-for-all offered for the sin of the whole world, lays the immovable foundation upon which we may build securely for all the illimitable future.

 

Chapters

Forward
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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