The Edinburgh Lectures on Mental Science, by Thomas Troward, , at sacred-texts.com
It must be admitted that the foregoing considerations bring us to the borders of theological speculation, but the student must bear in mind that as a Mental Scientist it is his business to regard even the most exalted spiritual phenomena from a purely scientific standpoint, which is that of the working of a universal natural Law. If he thus simply deals with the facts as he finds them, there is little doubt that the true meaning of many theological statements will become clear to him: but he will do well to lay it down as a general rule that it is not necessary either to the use or understanding of any law, whether on the personal or the impersonal side of Nature, that we should give a theological explanation of it: although, therefore, the personal quality inherent in the universal underlying spirit, which is present in all things, cannot be too strongly insisted upon, we must remember that in dealing with it we are still dealing with a purely natural power which reappears at every point with protean variety of form, whether as person, animal, or thing. In each case what it becomes
to any individual is exactly measured by that individual's recognition of it. To each and all it bears the relation of supporter of the race, and where the individual development is incapable of realizing anything more, this is the limit of the relation; but as the individual's power of recognition expands, he finds a reciprocal expansion on the part of this intelligent power which gradually develops into the consciousness of intimate companionship between the individualized mind and the unindividualized source of it.
Now this is exactly the relation which, on ordinary scientific principles, we should expect to find between the individual and the cosmic mind, on the supposition that the cosmic mind is subjective mind, and for reasons already given we can regard it in no other light. As subjective mind it must reproduce exactly the conception of itself which the objective mind of the individual, acting through his own subjective mind, impresses upon it; and at the same time as creative mind, it builds up external facts in correspondence with this conception. "Quot homines tot sententiæ": each one externalizes in his outward circumstances precisely his idea of the Universal Mind; and the man who realizes that by the natural law of mind he can bring the Universal Mind into perfectly reciprocal action with its own, will on the one hand make it a source of infinite instruction, and on the other a source of infinite power. He will thus
wisely alternate the personal and impersonal aspects respectively between his individual mind and the Universal Mind; when he is seeking for guidance or strength he will regard his own mind as the impersonal element which is to receive personality from the superior wisdom and force of the Greater Mind; and when, on the other hand, he is to give out the stores thus accumulated, he must reverse the position and consider his own mind as the personal element, and the Universal Mind as the impersonal, which he can therefore direct with certainty by impressing his own personal desire upon it. We need not be staggered at the greatness of this conclusion, for it follows necessarily from the natural relation between the subjective and the objective minds; and the only question is whether we will limit our view to the lower level of the latter, or expand it so as to take in the limitless possibilities which the subjective mind presents to us.
I have dealt with this question at some length because it affords the key to two very important subjects, the Law of Supply and the nature of Intuition. Students often find it easier to understand how the mind can influence the body with which it is so intimately associated, than how it can influence circumstances. If the operation of thought-power were confined exclusively to the individual mind this difficulty might arise; but if there is one lesson the student of Mental Science should take to heart
more than another, it is that the action of thought-power is not limited to a circumscribed individuality. What the individual does is to give direction to something which is unlimited, to call into action a force infinitely greater than his own, which because it is in itself impersonal though intelligent, will receive the impress of his personality, and can therefore make its influence felt far beyond the limits which bound the individual's objective perception of the circumstances with which he has to deal. It is for this reason that I lay so much stress on the combination of two apparent opposites in the Universal Mind, the union of intelligence with impersonality. The intelligence not only enables it to receive the impress of our thought, but also causes it to devise exactly the right means for bringing it into accomplishment. This is only the logical result of the hypothesis that we are dealing with infinite Intelligence which is also infinite Life. Life means Power, and infinite life therefore means limitless power; and limitless power moved by limitless intelligence cannot be conceived of as ever stopping short of the accomplishment of its object; therefore, given the intention on the part of the Universal Mind, there can be no doubt as to its ultimate accomplishment. Then comes the question of intention. How do we know what the intention of the Universal Mind may be? Here comes in the element of impersonality.
[paragraph continues] It has no intention, because it is impersonal. As I have already said, the Universal mind works by a law of averages for the advancement of the race, and is in no way concerned with the particular wishes of the individual. If his wishes are in line with the forward movement of the everlasting principle, there is nowhere in Nature any power to restrict him in their fulfilment. If they are opposed to the general forward movement, then they will bring him into collision with it, and it will crush him. From the relation between them it results that the same principle which shows itself in the individual mind as Will, becomes in the universal mind a Law of Tendency; and the direction of this tendency must always be to life-givingness, because the universal mind is the undifferentiated Life-spirit of the universe. Therefore in every case the test is whether our particular intention is in this same lifeward direction: and if it is, then we may be absolutely certain that there is no intention on the part of the Universal Mind to thwart the intention of our own individual mind; we are dealing with a purely impersonal force, and it will no more oppose us by specific plans of its own than will steam or electricity. Combining then, these two aspects of the Universal Mind, its utter impersonality and its perfect intelligence, we find precisely the sort of natural force we are in want of, something which will undertake whatever we put
into its hands without asking questions or bargaining for terms, and which, having undertaken our business, will bring to bear on it an intelligence to which the united knowledge of the whole human race is as nothing, and a power equal to this intelligence. I may be using a rough and ready mode of expression, but my object is to bring home to the student the nature of the power he can employ and the method of employing it, and I may therefore state the whole position thus:—Your object is not to run the whole cosmos, but to draw particular benefits, physical, mental, moral, or financial into your own or someone else's life. From this individual point of view the universal creative power has no mind of its own, and therefore you can make up its mind for it. When its mind is thus made up for it, it never abrogates its place as the creative power, but at once sets to work co carry out the purpose for which it has thus been concentrated; and unless this concentration is dissipated by the same agency (yourself) which first produced it, it will work on by the law of growth to complete manifestation on the outward plane.
In dealing with this great impersonal intelligence, we are dealing with the infinite, and we must fully realize infinitude as that which touches all points, and if it does, there should be no difficulty in understanding that this intelligence can draw together the means requisite for its purpose even from the ends
of the world; and therefore, realizing the Law according to which the result can be produced, we must resolutely put aside all questioning as to the specific means which will be employed in any case. To question this is to sow that very seed of doubt which it is our first object to eradicate, and our intellectual endeavour should therefore be directed, not to the attempt to foretell the various secondary causes which will eventually combine to produce the desired result, laying down beforehand what particular causes should be necessary, and from what quarter they should come; but we should direct our intellectual endeavour to seeing more clearly the rationale of the general law by which trains of secondary causes are set in motion. Employed in the former way our intellect becomes the greatest hindrance to our success, for it only helps to increase our doubts, since it is trying to grasp particulars which, at the time are entirely outside its circle of vision; but employed in the latter it affords the most material aid in maintaining that nucleus without which there is no centre from which the principle of growth can assert itself. The intellect can only deduce consequences from facts which it is able to state, and consequently cannot deduce any assurance from facts of whose existence it cannot yet have any knowledge through the medium of the outward senses; but for the same reason it can realize the existence of a Law
by which the as yet unmanifested circumstances may be brought into manifestation. Thus used in its right order, the intellect becomes the handmaid of that more interior power within us which manipulates the unseen substance of all things, and which we may call relative first cause.