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. If, then, the individual realizes this true nature of the source from which his own consciousness of personality is derived his ideas and work will be based upon this foundation, with the result that as between ourselves peace and good will towards men must accompany this mode of thought, and as between us and the strictly Impersonal Soul of Nature our increasing knowledge in that direction would mean increasing power for carrying out our principle of peace and good will. As this perception of our relation to the Spirit of God and the Soul of Nature spreads from individual to individual so the Kingdom of God will grow, and its universal recognition would be the establishing of the Kingdom of Heaven on earth.

Perhaps the reader will ask why I say the Soul of Nature instead of saying the material universe. The reason is that in using our creative power of Thought we do not operate directly upon material elements—to do that is the work of construction from without and not of creation from within. The whole tendency of modern physical science is to reduce all matter in the final analysis to energy working in a primary ether. Whence this energy and this ether proceed is not the subject of physical analysis. That is a question which cannot be answered by means of the vacuum tube or the spectroscope. Physical science is doing its legitimate work in pushing further and further back the unanalyzable residuum of Nature, but, however far back, an ultimate unanalyzable residuum there must always be; and when physical science brings us to this point it hands us over to the guidance of psychological investigation just as in the Divina Commedia Virgil transfers Dante to the guidance of Beatrice for the study of the higher realms. Various rates of rapidity of motion in this primary ether, producing various numerical combinations of positively and negatively electrified particles, result in the formation of what we know as the different chemical elements, and thus explains the phenomena of their combining quantities, the law by which they join together to form new substances only in certain exact numerical ratios. From the first movement in the primary ether to solid substances, such as wood or iron or our own flesh, is thus a series of vibrations in a succession of mediums, each denser than the preceding one out of which it was concreted and from which it receives the vibratory impulse. This is in effect what physical science has to tell us. But to get further back we must look into the world of the invisible, and it is here that psychological study comes to our aid. We cannot, however, study the invisible side of Nature by working from the outside and so at this point of our studies we find the use of the time-honored teaching regarding the parallelism between the Macrocosm and the Microcosm. If the Microcosm is the reproduction in ourselves of the same principles as exist in the Macrocosm or universe in which we have our being, then by investigating ourselves we shall learn the nature of the corresponding invisible principles in our environment. Here, then, is the application of the dictum of the ancient philosophy, "Know Thyself." It means that the only place where we can study the principles of the invisible side of Nature is in ourselves; and when we know them there we can transfer them to the larger world around us.

In the concluding chapters of my "Edinburgh Lectures on Mental Science" I have outlined the way in which the soul or mind operates upon the physical instrument of its expression, and it resolves itself into this—that the mental action inaugurates a series of vibrations in the etheric body which, in their turn, induce corresponding grosser vibrations in the molecular substance until finally mechanical action is produced on the outside. Now transferring this idea to Nature as a whole we shall see that if our mental action is to affect it in any way it can only be by the response of something at the back of material substance analogous to mind in ourselves; and that there is such a "something" interior to the merely material side of Nature is proved by what we may call the Law of Tendency, not only in animals and plants, but even in inorganic substances, as shown for instance in Professor Bose's work on the Response of Metals. The universal presence of this Law of Tendency therefore indicates the working of some non-material and, so to say, semi-intelligent power in the material world, a power which works perfectly accurately on its own lines so far as it goes, that is to say in a generic manner, but which does not possess that Personal power of individual selection which is necessary to bring out the infinite possibilities hidden in it. This is what is meant by the Soul of Nature, and it is for this reason I employ that term instead of saying the material universe. Which term to employ all depends on the mode of action we are contemplating. If it is construction from without, then we are dealing with the purely material universe. If we are seeking to bring about results by the exercise of our mental power from within, then we are dealing with the Soul of Nature. It is that control of the lower degree of intelligence by the higher of which I have spoken in my Edinburgh Lectures.

If we realize what I have endeavored to make clear in the earlier portion of this book, that the whole creation is produced by the operation of the Divine Will upon the Soul of Nature, it will be evident that we can set no limits to the potencies hidden in the latter and capable of being brought out by the operation of the Personal Factor upon it; therefore, granted a sufficiently powerful concentration of will, whether by an individual or a group of individuals, we can well imagine the production of stupendous effects by this agency, and in this way I would explain the statements made in Scripture regarding the marvelous powers to be exercised by the Anti-Christ, whether personal or collective. They are psychic powers, the power of the Soul of Man over the Soul of Nature. But the Soul of Nature is quite impersonal and therefore the moral quality of this action depends entirely on the human operator. This is the point of the Master's teaching regarding the destruction of the fig tree, and it is on this account He adds the warning as to the necessity for clearing our heart of any injurious feeling against others whenever we attempt to make use of this power (Mark xi: 20-26).

According to His teaching, then, this power of controlling the Soul of Nature by the addition of our own Personal Factor, however little we may be able to recognize it as yet, actually exists; its employment depends on our perception of the inner principles common to both, and it is for this reason the ancient wisdom was summed up in the aphorism "Know thyself." No doubt it is a wonderful Knowledge, but on analysis it will be found to be perfectly natural. It is the Knowledge of the cryptic forces of Nature. Now it is remarkable that this ancient maxim inscribed over the portals of the Temple of Delphi is not to be found in the Bible. The Bible maxim is not "Know thyself" but "Know the Lord." The great subject of Knowledge is not ourself but "the Lord"; and herein is the great difference between the two teachings. The one is limited by human personality, the other is based on the Infinitude of the Divine Personality; and because of this it includes human personality with all its powers over the Soul of Nature. It is a case of the greater including the less; and so the whole teaching of Scripture is directed to bringing us into the recognition of that Divine Personality which is the Great Original in whose image and likeness we are made. In proportion as we grow into the recognition of this our own personality will explain, and the creative power of our thought will cease to work invertedly until at last it will work only on the same principles of Life, Love and Liberty as the Divine Mind, and so all evil will disappear from our world. We shall not, as some systems teach, be absorbed into Deity to the extinction of our individual consciousness, but on the contrary our individual consciousness will continually expand, which is what St. Paul means when he speaks of our "increasing with the increase of God"—the continual expanding of the Divine element within us. But this can only take place by our recognition of ourselves as receivers of this Divine element. It is receiving into ourselves of the Divine Personality, a result not to be reached through human reasoning. We reason from premises which we have assumed, and the conclusion is already involved in the premises and can never extend beyond them. But we can only select our premises from among things that we know by experience, whether mental or physical, and accordingly our reasoning is always merely a new placing of the old things. But the receiving of the Divine Personality into ourselves is an entirely New Thing, and so cannot be reached by reasoning from old things. Hence if this Divine ultimate of the Creative Process is to be attained it must be by the Revelation of a New Thing which will afford a new starting-point for our thought, and this New Starting-point is given in the Promise of "the Seed of the Woman" with which the Bible opens. Thenceforward this Promise became the central germinating thought of those who based themselves upon it, thus constituting them a special race, until at last when the necessary conditions had matured the Promised Seed appeared in Him of whom it is written that He is the express image of God's Person (Heb. I: 3)—that is, the Expression of that Infinite Divine Personality of which I have spoken. "No man hath seen God at any time or can see Him," for the simple reason that Infinitude cannot be the subject of vision. To become visible there must be Individualization, and therefore when Philip said "Show us the Father," Jesus replied, "He that hath seen me hath seen the Father." The Word must become flesh before St. John could say, "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of Life." This is the New Starting-point for the true New Thought—the New Adam of the New Race, each of whom is a new center for the working of the Divine Spirit. This is what Jesus meant when he said, "Except ye eat the flesh and drink the blood of the Son of Man ye have no life in you. My flesh is meat indeed, and my blood is drink indeed—" such a contemplation of the Divine Personality in Him as will cause a like receiving of the Divine Personality into individualization in ourselves—this is the great purpose of the Creative Process in the individual. It terminates the old series which began with birth after the flesh and inaugurates a New Series by birth after the Spirit, a New Life of infinite unfoldment with glorious possibilities beyond our highest conception.

But all this is logically based upon our recognition of the Personalness of God and of the relation of our individual personality to this Eternal and Infinite Personality, and the result of this is Worship—not an attempt to "butter up" the Almighty and get Him into good temper, but the reverent contemplation of what this Personality must be in Itself; and when we see it to be that Life, Love, Beauty, etc., of which I spoke at the beginning of this book we shall learn to love Him for what He IS, and our prayer will be "Give me more of Thyself." If we realize the great truth that the Kingdom of Heaven is within us, that it is the Kingdom of the innermost of our own being and of all creation, and if we realize that this innermost is the place of the Originating Power where Time and Space do not exist and therefore antecedent to all conditions, then we shall see the true meaning of Worship. It is the perception of the Innermost Spirit as eternally subsisting independently of all conditioned manifestation, so that in the true worship our consciousness is removed from the outer sphere of existence to the innermost center of unconditioned being. There we find the Eternal Being of God pure and simple, and we stand reverently in this Supreme Presence knowing that it is the Source of our own being, and wrapt in the contemplation of This, the conditioned is seen to flow out from It. Perceiving this the conditioned passes out of our consideration, for it is seen not to be the Eternal Reality—we have reached that level of consciousness where Time and Space remain no longer. Yet the reverence which the vision of this Supreme Center of all Being cannot fail to inspire is coupled with a sense of feeling quite at home with It. This is because as the Center of all Being it is the center of our own being also. It is one-with-ourselves. It is recognizing Itself from our own center of consciousness; so that here we have got back to that Self-contemplation of Spirit which is the first movement of the Creating Power, only now this Self-contemplation is the action of the All-Originating Spirit upon Itself from the center of our own consciousness. So this worship in the Temple of the Innermost is at once reverent adoration and familiar intercourse—not the familiarity that breeds contempt, but a familiarity producing Love, because as it increases we see more clearly the true Life of the Spirit as the continual interaction of Love and Beauty, and the Spirit's recognition of ourselves as an integral portion of Its own Life. This is not an unpractical dreamy speculation but has a very practical bearing. Death will some day cease to be, for the simple reason that Life alone can be the enduring principle; but we have not yet reached this point in our evolution. Whether any in this generation will reach it I cannot say; but for the rank and file of us the death of the body seems to be by far the more probable event. Now what must this passing out of the body mean to us? It must mean that we find ourselves without the physical vehicle which is the instrument through which our consciousness comes in touch with the external world and all the interests of our present daily life. But the mere putting off of the body does not of itself change the mental attitude; and so if our mind is entirely centered upon these passing interests and external conditions the loss of the instrument by which we held touch with them must involve a consciousness of desire for the only sort of life we have known coupled with a consciousness of our inability to participate in it, which can only result in a consciousness of distress and confusion such as in our present state we cannot imagine.

On the other hand if we have in this world realized the true principle of the Worship of the Eternal Source from which all conditioned life flows out—an inner communing with the Great Reality—we have already passed beyond that consciousness of life which is limited by Time and Space; and so when we put off this mortal body we shall find ourselves upon familiar ground, and therefore not wandering in confusion but quite at home, dwelling in the same light of the Eternal in which we have been accustomed to dwell as an atmosphere enveloping the conditioned life of to-day. Then finding ourselves thus at home on a plane where Time and Space do not exist there will be no question with us of duration. The consciousness will be simply that of peaceful, happy being. That a return to more active personal operation will eventually take place is evidenced by the fact that the basis of all further evolution is the differentiating of the Undifferentiated Life of the Spirit into specific channels of work, through the intermediary of individual personality without which the infinite potentialities of the Creative Law cannot be brought to light. Therefore, however various our opinions as to its precise form, Resurrection as a principle is a necessity of the creative process. But such a return to more active life will not mean a return to limitations, but the opening of a new life in which we shall transcend them all, because we have passed beyond the misconception that Time and Space are of the Essence of Life. When the misconception regarding Time and Space is entirely eradicated all other limitations must disappear because they have their root in this primary one—they are only particular forms of the general proposition. Therefore though Form with its accompanying relations of Time and Space is necessary for manifestation, these things will be found not to have any force in themselves thus creating limitation, but to be the reflection of the mode of thought which projects them as the expression of itself.

Nor is there any inherent reason why this process should be delayed till some far-off future. There is no reason why we should not commence at once. No doubt our inherited and personally engendered modes of thought make this difficult, and by the nature of the process it will be only when all our thoughts are conformed to this principle that the complete victory will be won. But there must be a commencement to everything, and the more we habituate ourselves to live in that Center of the Innermost where conditions do not exist, the more we shall find ourselves gaining control over outward conditions, because the stream of conditioned life flows out from the Center of Unconditioned Life, and therefore this intrinsic principle of Worship has in it the promise both of the life that now is and of that which is to come. Only we must remember that the really availing worship is that of the Undifferentiated Source because It is the Source, and not as a backhanded way of diverting the stream into some petty channel of conditions, for that would only be to get back to the old circle of limitation from which we are seeking to escape.

But if we realize these things we have already laid hold of the Principle of Resurrection, and in point of principle we are already living the resurrection life. What progress we may make in it depends on our practical application of the principle; but simply as principle there is nothing in the principle itself to prevent its complete working at any moment. This is why Jesus did not refer resurrection to some remote point of time but said, "I am the resurrection and the life." No principle can carry in itself an opposite and limiting principle contradictory of its own nature, and this is as true of the Principle of Life as of any other principle. It is we who by our thought introduce an opposite and limiting principle and so hinder the working of the principle we are seeking to bring into operation; but so far as the Principle of Life itself is concerned there is in it no reason why it should not come into perfect manifestation here and now.

This, then, is the true purpose of worship. It is to bring us into conscious and loving intercourse with the Supreme Source of our own being, and seeing this we shall not neglect the outward forms of worship. From what we now know they should mean more to us than to others and not less; and in especial if we realize the manifestation of the Divine Personality in Jesus Christ and its reproduction in Man, we shall not neglect His last command to partake of that sacred memorial to His flesh and blood which He bequeathed to His followers with the words "This do in remembrance of Me."

This holy rite is no superstitious human invention. There are many theories about it, and I do not wish to combat any of them, for in the end they all seem to me to bring us to the same point, that being cleansed from sin by the Divine Love we are now no longer separate from God but become "partakers of the Divine-Nature" (II Peter I: 4). This partaking of the Divine Nature could not be more accurately represented than by our partaking of bread and wine as symbols of the Divine Substance and the Divine Life, thus made emblematic of the whole Creative Process from its beginning in the Divine Thought to its completion in the manifestation of that Thought as Perfected Man; and so it brings vividly before us the remembrance of the Personality of God taking form as the Son of Man. We are all familiar with the saying that thoughts become things; and if we affirm the creative power of our own thought as reproducing itself in outward form, how much more must we affirm the same of that Divine Thought which brings the whole universe into existence; so that in accordance with our own principles the Divine Idea of Man was logically bound to show itself in the world of time and space as the Son of God and the Son of man, not two differing natures but one complete whole, thus summing up the foundation principle of all creation in one Undivided Consciousness of Personality. Thus "the Word" or Divine Thought of Man "became flesh," and our partaking of the symbolic elements keeps in our remembrance the supreme truth that this same "Word" or Thought of God in like manner takes form in ourselves as we open our own thought to receive it. And further, if we realize that throughout the universe there is only ONE Originating Life, sending forth only ONE Original Substance as the vehicle for its expression, then it logically follows that in essence the bread is a portion of the eternal Substance of God, and the wine a portion of the eternal Life of God. For though the wine is of course also a part of the Universal Substance, we must remember that the Universal Substance is itself a manifestation of the Life of the All-Creating Spirit, and therefore this fluid form of the primary substance has been selected as representing the eternal flowing of the Life of the Spirit into all creation, culminating in its supreme expression in the consciousness of those who, in the recognition of these truths, seek to bring their heart into union with the Divine Spirit. From such considerations as these it will be seen how vast a field of thought is covered by Christ's words "Do this in remembrance of Me."

In conclusion, therefore, do not let yourselves be led astray by any philosophy that denies the Personality of God. In the end it will be found to be a foolish philosophy. No other starting-point of creation is conceivable than the Self-Contemplation of the Divine Spirit, and the logical sequence from this brings us to the ultimate result of the Creative Process in the statement that "if any man be in Christ he is a New creature," or as the margin has it "a new creation" (II Cor. v: 17). Such vain philosophies have only one logical result which is to put yourself in the place of God, and then what have you to lean upon in the hour of trial? It is like trying to climb up a ladder that is resting against nothing. Therefore, says the Apostle Paul, "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of man, after the rudiments of the world, and not after Christ." (Col. II: 8.) The teaching of the Bible is sound philosophy, sound reasoning, and sound science because it starts with the sound premises that all Creation proceeds out of God, and that Man is made in the image and likeness of his Creator. It nowhere departs from the Law of Cause and Effect, and by the orderly sequence of this law it brings us at last to the New Creation both in ourselves and in our environment, so that we find the completion of the Creative Process in the declaration "the tabernacle of God is with men" (Rev. xxi: 3), and in the promise "This is the Covenant that I will make with them after those days (i.e., the days of our imperfect apprehension of these things) saith the Lord, I will dwell in them, and walk in them, and I will be their God, and they shall be my people, and I will put my laws into their hearts, and in their minds will I write them, and their sins and their iniquities will I remember no more" (Heb. x: 16. II Cor. vi: 16. Jeremiah xxxi: 33).

Truly does Bacon say, "A little philosophy inclineth a man's mind to atheism, but depth in philosophy bringeth men's minds about to religion." —Bacon, Essay, xvi.



FOOTNOTES



Footnote 1: See my Dore Lectures, 1909.

Footnote 2: See my Edinburgh Lectures on Mental Science.

Footnote 3: See my Dore Lectures, 1909.

Footnote 4: For the relation between conscious and sub-conscious mind see my "Edinburgh Lectures on Mental Science."

Footnote 5: See "Self-Synthesis" by Dr. Cornwall Round.

Footnote 6: For the relation between subjective and objective mind see my "Edinburgh Lectures on Mental Science."

Footnote 7: This view, it may be remarked, is not necessarily incompatible with the conception of reincarnation, on which theory the final resurrection or transmutation of the body would terminate the series of successive lives and deaths, thus bringing the individual out of the circle of generation, which is the circle of Karma. I may, perhaps, have the opportunity of considering this subject on some future occasion.

Footnote 8: See my "Bible Mystery and Bible Meaning."

Footnote 9: See "Bible Mystery and Bible Meaning" by the present author.

THE END