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Hephzibah may therefore be translated as “a guarded one,” thus recalling the New Testament description of those who are “guarded into salvation. But once more we must realize that nothing can take place except according to Law, and therefore this specific relation is nothing arbitrary, but arises out of the generic Law applied under specific conditions.
The creative process thus in the first instance is purely a matter of feeling–exactly what we speak of as “motif” in a work of art.
If we will therefore go to the INMOST principle in ourselves, which philosophy and Scripture alike declare to be made in the image and likeness of God, instead of to the outer vehicles which it externalizes as instruments through which to function on the various planes of being, we shall find that we have reached a principle in ourselves which stands in loco dei towards all our vehicles and also towards our environment.
This sequence is logical because it implies a Power, an Individual who understands the Power, and a Method of applying the power deduced from understanding its nature. The form taken by our outward conditions, whether of body or circumstance, depends on the form taken by our thoughts and feelings, and our thoughts and feelings will take form from that source from which we allow them to receive suggestion.
Hitherto we have taken forms and conditions as the starting point of our thought and inferred that they are the causes of mental states; now we have learnt that the true order of the creative process is exactly the reverse, and that thought and feeling are the causes, and forms and conditions the effects.
When we advance to the conception of the Spirit as containing in itself the ideal of Form as well as of Power, we shall cease from the effort of trying to force things into a particular shape, whether on the inner or the outer plane, and shall be content to trust the inherent harmoniousness or Beauty of the Spirit to produce combinations far in advance of anything that we could have conceived ourselves.
From this new standpoint it does not in any way contradict the laws of the cosmic order, but proceeds to specialize them, and thus to bring out results through the individual which could not be otherwise attained. What we have to realize is, not only that this is the way in which the cosmos is brought into existence, but also that, because the Spirit finds a new centre in ourselves, the same process is repeated in our own mentality, and therefore we are continually creating ex nihilo whether we know it or not.
Relatively to the Universal Spirit the individual soul is esoterically feminine, as I have pointed out in “Bible Mystery and Bible Meaning,” because its function is that of the receptive and formative. Now what we have to deal with most of all is ourselves, and so we come to the consideration of Alpha and Omega in the human being.
But as the light breaks in upon any individual it is a new light to him, and so to each one in succession it becomes the New Thought. Then we gradually see the greater thought which prompted our smaller one and we find ourselves working along its lines, guided by the invisible hand of the Creative Spirit into continually increasing degrees of livingness to trowar we need assign no limits, for it is the expansion of the Infinite within ourselves.
In its essence it is the same in both, but in each it works from a different standpoint. The balloon with its freight weighs several hundredweight, yet the introduction of a new factor, the lecturse, brings with it a law of its own which entirely alters the conditions, and the force of gravity is so completely overcome that the whole mass rises into the air. In both these passages we find a change of name; and since a name stands for something which corresponds to lecturs, and in truth only amounts to a succinct description, the fact indicated in these texts is a trowward of condition answering to the change of name.
The law which every new creation carries with it is therefore not a contradiction of the old law rtoward its specialization into a higher mode of action. The complete manifestation of the Law of Individuality is the end or dofe of the Bible teaching concerning Christ.
It is in this sense, as affording the requisite centre for a new departure of the creative Spirit, that man is said to be a “microcosm,” or universe in miniature; and this is also what is meant by the esoteric doctrine of the Octave, of which I may be able to speak more fully on some other occasion.
He has faced the questions, What is God? The solar system is a perfect work of mechanical creation, but to tfoward centres which can reciprocate the highest thomzs of the Divine Mind, requires not a mechanism, however perfect, but a mental centre which is, in itself, an independent source of action.
Therefore it is written, “Despise not the day of small things. The creative process brings the materials and conditions for the work to our hands; then we must make use of them with diligence teoward common-sense–God will provide the food, but He will not cook the dinner. Holiday Hacks By Keith Bradford. Consequently the images in the Mind of the Spirit must be absolute types of the true essentials of the perfect development of the race, just what Plato meant by architypal ideas.
It is for this reason that relatively to ourselves the Universal Spirit must necessarily assume a personal aspect, and that the aspect which it will assume will be in exact correspondence with our own conception of it. The Spirit can never change its essential nature as the essence of Life, Love, and Beauty; and if we adopt these characteristics, which constitute the Law of the Spirit, thimas the basis of our own thinking, and reject all that is contrary to them, then we afford the broad generic conditions for the specialized tdoward of the Spirit through our own minds: Lists with This Book.
Thomas Troward was an early New Thought writer who had an immense impact on those who would follow. It is that every new creation necessarily carries its own law with it and by that law produces new conditions of its own. John, the speaker of the words, “I am Alpha and Omega, the Lecturees and the Last,” is described as “Like unto a son of man”–that is, however transcendent the appearance in the vision, it is essentially human, and thus suggests to us the presence of the universal principle at the human level.
This selection of suitable conditions is the work of Intelligence, it is a process of consciously arranging things in a new order, so as to produce a new result. PaperbackLarge Printpages. The Great Affirmation, therefore, is the perception that the “I AM” is ONE, always harmonious with itself, and including all things in this harmony for the simple reason that there is no second creative power; and when the individual realizes that this always-single power is the root of his own being, and therefore has centre in himself and finds expression through him, he learns to trust its singleness and the consequent harmony of its action in him with what it is doing AROUND him.
The mistake is in supposing that Life can be generated in ourselves by an intellectual process; but, as we have seen in the preceding lectures, Life is the primary movement of the Spirit, whether in the cosmos or in the individual. The question, then, is, what is the principle by which we came into being?
In the generic order of being we exercise upon it a force of attraction in accordance with the innate pattern of our particular individuality; and as we begin to realize the Law of this relation, we, in our turn, are attracted towards the Divine along the lines of least resistance, that is on those lines which are most natural to our special bent of mind.
We shall do the present work FOR ITS OWN sake, knowing that herein is the principle of unfoldment; and doing it simply for its own sake we shall bring to bear upon it a power of concentration which cannot fail of good results–and this quite naturally and without any toilsome effort. And since, as we have already seen, this same all-creating Spirit finds a centre and fresh starting-point of operation in our own minds, we can trust it to follow the Law of its own being there as much as in the creation of the cosmos.
So long as we insist on dictating the particular form which the action of the Spirit is to take, we limit it, and so close against ourselves avenues of expansion which might otherwise have been open to us; and if we ask ourselves why we do this we shall find that in the last resort it is because we do not believe in the Spirit as a FORMING power.
We must learn to partake of the feeling, to find expression for which is the motive of his creative activity.