The Creative Process in the Individual - Thomas Troward (electronic book reader .TXT) 📗

linked to all other minds by a common ground of underlying mentality independent of all individual action, then no two persons would see the same thing at the same time, in fact no two individuals would be conscious of living in the same world. If this were the case there would be no common standard to which to refer our sensations; and, indeed, coming into existence with no consciousness of environment except such as we could form by our own unaided thought, and having by the hypothesis no standard by which to form our thoughts, we could not form the conception of any environment at all, and consequently could have no recognition of our own existence. The confusion of thought involved even in the attempt to state such a condition shows it to be perfectly inconceivable, for the simple reason that it is self-contradictory and self-destructive. On this account it is clear that our own existence and that of the world around us necessarily implies the presence of a Universal Mind acting on certain fixed lines of its own which establish the basis for the working of all individual minds. This paramount action of the Universal Mind thus sets an unchangeable standard by which all individual mental action must eventually be measured, and therefore our first concern is to ascertain what this standard is and to make it the basis of our own action.

But if the independent existence of a common standard of reference is necessary for our self-recognition simply as inhabitants of the world we live in, then a fortiori a common standard of reference is necessary for our recognition of the unique place we hold in the Creative Order, which is that of introducing the Personal Factor without which the possibilities contained in the great Cosmic Laws would remain undeveloped, and the Self-contemplation of Spirit could never reach those infinite unfoldments of which it is logically capable.

The evolution of the Personal Factor is therefore the point with which we are most concerned. As a matter of fact, whatever theories we may hold to the contrary, we do all realize the same cosmic environment in the same way; that is to say, our minds all act according to certain generic laws which underlie all our individual diversities of thought and feeling. This is so because we are made that way and cannot help it. But with the Personal Factor the case is different. A standard is no less necessary, but we are not so made as to conform to it automatically. The very conception of automatic conformity to a personal standard is self-contradictory, for it does away with the very thing that constitutes personality, namely freedom of volition, the use of the powers of Initiative and Selection. For this reason conformity to the Standard of Personality must be a matter of choice, which amounts to the same thing as saying that it rests with each individual to form his own conception of a standard of Personality; but which liberty, however, carries with it the inevitable result that we shall bring into manifestation the conditions corresponding to the sort of personality we accept as our normal standard.

I would draw attention to the words "Normal Standard." What we shall eventually attain is, not what we merely wish, but what we regard as normal. The reason is that since we sub-consciously know ourselves to be based upon the inherent Law of the Universal Mind we feel, whether we can reason it out or not, that we cannot force the All-producing Mind to work contrary to its own inherent qualities, and therefore we intuitively recognize that we cannot transcend the sort of personality which is normal according to the Law of Universal Mind. This thought is always at the back of our mind and we cannot get away from it for the simple reason that it is inherent in our mental constitution, because our mind is itself a product of the Creative Process; and to suppose ourselves transcending the possibilities contained in the Originating Mind would involve the absurdity of supposing that we can get the greater out of the less.

Nevertheless there are some who try to do so, and their position is as follows. They say in effect, I want to transcend the standard of humanity as I see it around me. But this is the normal standard according to the Law of the Universe, therefore I have to get above the Law of the Universe. Consequently I cannot draw the necessary power from that Law, and so there is nowhere else to get it except from myself. Thus the aspirant is thrown back upon his own individual will as the ultimate power, with the result that the onus lies on him of concentrating a force sufficient to overcome the Law of the Universe. There is thus continually present to him a suggestion of struggle against a tremendous opposing force, and as a consequence he is continually subjecting himself to a strain which grows more and more intense as he realizes the magnitude of the force against which he is contending. Then as he begins to realize the inequality of the struggle he seeks for extraneous aid, and so he falls back on various expedients, all of which have this in common that they ultimately amount to invoking the assistance of other individualities, not seeing that this involves the same fallacy which has brought him to his present straits, the fallacy, namely, of supposing that any individuality can develop a power greater than that of the source from which itself proceeds. The fallacy is a radical one; and therefore all efforts based upon it are fore-doomed to ultimate failure, whether they take the form of reliance on personal force of will, or magical rites, or austerity practised against the body, or attempts by abnormal concentration to absorb the individual in the universal, or the invocation of spirits, or any other method--the same fallacy is involved in them all, that the less is larger than the greater.

Now the point to be noted is that the idea of transcending the present conditions of humanity does not necessarily imply the idea of transcending the normal law of humanity. The mistake we have hitherto made has been in fixing the Standard of Personality too low and in taking our past experiences as measuring the ultimate possibilities of the race. Our liberty consists in our ability to form our own conception of the Normal Standard of Personality, only subject to the conditions arising out of the inherent Law of the underlying Universal Mind; and so the whole thing resolves itself into the question, What are those fundamental conditions? The Law is that we cannot transcend the Normal; therefore comes the question, What is the Normal?

I have endeavored to answer this question in the chapter on the Divine Ideal, but since this is the crucial point of the whole subject we may devote a little further attention to it. The Normal Standard of Personality must necessarily be the reproduction in Individuality of what the Universal Mind is in itself, because, by the nature of the Creative Process, this standard results from Spirit's Self-contemplation at the stage where its recognition is turned toward its own power of Initiative and Selection. At this stage Spirit's Self-recognition has passed beyond that of Self-expression through a mere Law of Averages into the recognition of what I have ventured to call its Artistic Ability; and as we have seen that Self-recognition at any stage can only be attained by the realization of a relation stimulating that particular sort of consciousness, it follows that for the purpose of this further advance expression through individuals of a corresponding type is a necessity. Then by the Law of Reciprocity such beings must possess powers similar to those contemplated in itself by the Originating Spirit, in other words they must be in their own sphere the image and likeness of the Spirit as it sees itself.

Now we have seen that the Creating Spirit necessarily possesses the powers of Initiative and Selection. These we may call its active properties--the summing up of what it does. But what any power does depends on what it is, for the simple reason that it cannot give out what it does not contain; therefore at the back of the initiative and selective power of the Spirit we must find what the Spirit is, namely, what are its substantive properties. To begin with it must be Life. Then because it is Life it must be Love, because as the undifferentiated Principle of Life it cannot do otherwise than tend to the fuller development of life in each individual, and the pure motive of giving greater enjoyment of life is Love. Then because it is Life guided by Love it must also be Light, that is to say, the primary all-inclusive perception of boundless manifestations yet to be. Then from this proceeds Power, because there is no opposing force at the level of Pure Spirit; and therefore Life urged forward by Love or the desire for recognition, and by Light or the pure perception of the Law of Infinite Possibility, must necessarily produce Power, for the simple reason that under these conditions it could not stop short of action, for that would be the denial of the Life, Love, and Light which it is. Then because the Spirit is Life, Love, Light, and Power, it is also Peace, again for a very simple reason, that being the Spirit of the Whole it cannot set one part in antagonism against another, for that would be to destroy the wholeness. Next the Spirit must be Beauty, because on the same principle of Wholeness it must duly proportion every part to every other part, and the due proportioning of all parts is beauty. And lastly the Spirit must be Joy, because, working on these lines, it cannot do otherwise than find pleasure in the Self-expression which its works afford it, and in the contemplation of the limitlessness of the Creative Process by which each realized stage of evolution, however excellent, is still the stepping-stone to something yet more excellent, and so on in everlasting progression.

For these reasons we may sum up the Substantive Being of the All-originating Spirit as Life, Love, Light, Power, Peace, Beauty, and Joy; and its Active Power as that of Initiative and Selection. These, therefore, constitute the basic laws of the underlying universal mentality which sets the Standard of Normal Personality--a standard which, when seen in this light, transcends the utmost scope of our thought, for it is nothing else than the Spirit of the Infinite Affirmative conceived in Human Personality. This standard is therefore that of the Universal Spirit itself reproduced in Human Individuality by the same Law of Reciprocity which we have found to be the fundamental law of the Creative Process--only now we are tracing the action of this Law in the Fifth Kingdom instead of in the Fourth.

This Standard, then, we may call the Universal Principle of Humanity, and having now traced the successive steps by which it is reached from the first cosmic movement of the Spirit in the formation of the primary nebula, we need not go over the old ground again, and may henceforward take this Divine Principle of Humanity as our Normal Standard and make it the starting point for our further evolution. But how are we to do this? Simply by using the one method of Creative Process, that is, the Self-contemplation of Spirit. We now know ourselves to be Reciprocals of the Divine Spirit, centers in which It finds a fresh standpoint for Self-contemplation; and so the way to rise to the heights of this Great Pattern is by contemplating it as the Normal Standard of our own Personality.

And be it noted that the Pattern thus set before us is Universal. It is the embodiment of all the great principles of the Affirmative, and so in no way interferes with our own particular