INDIVIDUALITY

The whole problem of life consists in finding the true relation of the individual to the Universal Spirit; and the first step towards ascertaining this is to realize what the Universal Spirit must be in itself. We have already done this to some extent, and the conclusions we have arrived at are:

If these three axioms are clearly grasped, we have got a solid foundation from which to start our consideration of the subject for to-day.

The first question that naturally presents itself is, If these things be so, why does not every individual express the life, love, and beauty of the Universal Spirit? The answer to this question is to be found in the Law of Consciousness. We cannot be conscious of anything except by realizing a certain relation between it and ourselves.

It must affect us in some way; otherwise we are not conscious of its existence; and according to the way in which it affects us we recognize ourselves as standing related to it. It is this self-recognition on our own part carried out to the sum total of all our relations, whether spiritual, intellectual, or physical, that constitutes our realization of life.

On this principle, then, for the realization of its own Livingness, the production of centres of life, through its relation to which this conscious realization can be attained, becomes a necessity for the Originating Mind.

Then it follows that this realization can only be complete where the individual has perfect liberty to withhold it; for otherwise no true realization could have taken place.

For instance, let us consider the working of Love. Love must be spontaneous, or it has no existence at all. We cannot imagine such a thing as mechanically induced love.

But anything which is formed so as to automatically produce an effect without any volition of its own is nothing but a piece of mechanism. Hence, if the Originating Mind is to realize the reality of Love, it can only be by relation to some being which has the power to withhold love.

The same applies to the realization of all the other modes of livingness; so that it is only in proportion as the individual life is an independent centre of action, with the option of acting either positively or negatively, that any real life has been produced at all.

The further the created thing is from being a merely mechanical arrangement, the higher is the grade of creation. The solar system is a perfect work of mechanical creation, but to constitute centres which can reciprocate the highest nature of the Divine Mind requires not a mechanism, however perfect, but a mental centre which is, in itself, an independent source of action.

Hence, by the requirements of the case, man should be capable of placing himself either in a positive or a negative relation to the Parent Mind from which he originates; otherwise, he would be nothing more than a clockwork figure.

In this necessity of the case, then, we find the reason why the life, love, and beauty of the Spirit are not visibly reproduced in every human being.

They are reproduced in the world of nature, so far as a mechanical and automatic action can represent them, but their perfect reproduction can only take place on the basis of a liberty akin to that of the Originating Spirit itself, which therefore implies the liberty of negation as well as of affirmation.

Why, then, does the individual make a negative choice? Because he does not understand the law of his own individuality, and believes it to be a law of limitation, instead of a Law of Liberty.

He does not expect to find the starting point of the Creative Process reproduced within himself, and so he looks to the mechanical side of things for the basis of his reasoning about life. Consequently, his reasoning lands him in the conclusion that life is limited, because he has assumed limitation in his premises, and so logically cannot escape from it in his conclusion.

Then he thinks that this is the law and so ridicules the idea of transcending it. He points to the sequence of cause and effect, by which death, disease, and disaster hold their sway over the individual, and says that sequence is law. And he is perfectly right so far as he goes—it is a law; but not THE Law.

When we have only reached this stage of comprehension, we have yet to learn that a higher law can include a lower one so completely as entirely to swallow it up.

The fallacy involved in this negative argument is the assumption that the law of limitation is essential in all grades of being.

It is the fallacy of the old shipbuilders as to the impossibility of building iron ships.

What is required is to get at the PRINCIPLE which is at the back of the Law in its affirmative working and specialize it under higher conditions than are spontaneously presented by nature, and this can only be done by the introduction of the personal element, that is to say, an individual intelligence capable of comprehending the principle.

The question, then, is, what is the principle by which we came into being? And this is only a personal application of the general question, How did anything come into being?

Now, as I pointed out in the preceding article, the ultimate deduction from physical science is that the originating movement takes place in the Universal Mind and is analogous to that of our own imagination; and as we have just seen, the perfect ideal can only be that of a being capable of reciprocating ALL the qualities of the Originating Mind.

Consequently, man, in his inmost nature, is the product of the Divine Mind imaging forth an image of itself on the plane of the relative as the complementary to its own sphere of the absolute.

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.

It is above them all and creates them, however unaware we may be of the fact, and relatively to them it occupies the place of first cause.

The recognition of this is the discovery of our own relation to the whole world of the relative.

On the other hand, this must not lead us into the mistake of supposing that there is nothing higher, for, as we have already seen, this inmost principle or ego is itself the effect of an antecedent cause, for it proceeds from the imaging process in the Divine Mind.

We thus find ourselves holding an intermediate position between true First Cause, on the one hand, and the world of secondary causes on the other, and in order to understand the nature of this position, we must fall back on the axiom that the Universal can only work on the plane of the Particular through the individual.

Then we see that the function of the individual is to DIFFERENTIATE the undistributed flow of the Universal into suitable directions for starting different trains of secondary causation.

Man’s place in the cosmic order is that of a distributor of the Divine power, subject, however, to the inherent Law of the power which he distributes.

We see one instance of this in ordinary science, in the fact that we never create force; all we can do is to distribute it.

The very word "Man" means distributor or measurer, as in common with all words derived from the Sanderit root MN., it implies the idea of measurement, just as in the words moon, month, mens, mind, and "man," the Indian weight of 80 lbs.; and it is for this reason that man is spoken of in Scripture as a "steward" or dispenser of the Divine gifts.

As our minds become open to the full meaning of this position, the immense possibilities and also the responsibility contained in it will become apparent.

It means that the individual is the creative centre of his own world.

Our past experience affords no evidence against this, but on the contrary, is evidence for it.

Our true nature is always present; only we have hitherto taken the lower and mechanical side of things for our starting point, and so have created limitation instead of expansion.

And even with the knowledge of the Creative Law which we have now attained, we shall continue to do this if we seek our starting point in the things which are below us and not in the only thing which is above us, namely the Divine Mind, because it is only there that we can find illimitable Creative Power.

Life is BEING; it is the experience of states of consciousness, and there is an unfailing correspondence between these inner states and our outward conditions.

Now we see from the Original Creation that the state of consciousness must be the cause, and the corresponding conditions the effect, because at the starting of the creation no conditions existed, and the working of the Creative Mind upon itself can only have been a state of consciousness.

This, then, is clearly the Creative Order— from states to conditions.

But we invert this order and seek to create from conditions to states.

We say, "If I had such and such conditions they would produce the state of feeling which I desire;" and in so saying we run the risk of making a mistake as to the correspondence, for it may turn out that the particular conditions which we fixed on are not such as would produce the desired state.

Or, again, though they might produce it in a certain degree, other conditions might produce it in a still greater degree, while at the same time opening the way to the attainment of still higher states and still better conditions.

Therefore our wisest plan is to follow the pattern of the Parent Mind and make mental self-recognition our starting point, knowing that by the inherent Law of Spirit the correlated conditions will come by a natural process of growth.

Then the great self-recognition is that of our relation to the Supreme Mind.

That is the generating centre, and we are distributing centres; just as electricity is generated at the central station and delivered in different forms of power by reason of passing through appropriate centres of distribution, so that in one place it lights a room, in another conveys a message, and in a third drives a tram car.

In like manner, the power of the Universal Mind takes particular forms through the particular mind of the individual.

It does not interfere with the lines of his individuality but works along them, thus making him, not less, but more himself.

It is thus not a compelling power, but an expanding and illuminating one; so that the more the individual recognizes the reciprocal action between it and himself, the more full of life he must become.

Then also we need not be troubled about future conditions because we know that the All-originating Power is working through us and for us, and that, according to the Law proved by the whole existing creation, it produces all the conditions required for the expression of the Life, Love, and Beauty which it is, so that we can fully trust it to open the way as we go along.

"Take no thought for the morrow"—and note that the correct translation is "Take no anxious thought"—are the practical application of the soundest philosophy.

This does not, of course, mean that we are not to exert ourselves. We must do our share in the work and not expect God to do FOR us what He can only do THROUGH us. We are to use our common sense and natural faculties in working upon the conditions now.