The Great Affirmative appears in two modes, the cosmic and the individual. In its essence it is the same in both, but in each it works from a different standpoint. It is always the principle of Being--that which is, as distinguished from that which is not; but to grasp the true significance of this saying we must understand what is meant by "that which is not." It is something more than mere non-existence, for obviously we should not trouble ourselves about what is non-existent. It is that which bath is and is not at the same time, and the thing that answers to this description is "Conditions." The little affirmative is that which affirms particular conditions as all that it can grasp, while the great affirmative grasps a wider conception, the conception of that which gives rise to conditions. Cosmically it is that power of Spirit which sends forth the whole creation as its expression of itself, and it is for this reason that I have drawn attention in the preceding lectures to the idea of the creation ex nihilo of the whole visible universe. As Eastern and Western Scriptures alike tell us it is the breathing-forth of Original Spirit; and if you have followed what I have said regarding the reproduction of this Spirit in the individual--that by the very nature of the creative process the human mind must be of the same quality with the Divine Mind--then we find that a second mode of the Originating Spirit becomes possible, namely that of operation through the individual mind. But whether acting cosmically or personally it is always the same Spirit and therefore cannot lose its inherent character which is-that of the Power which creates ex nihilo. It is the direct contradiction of the maxim "ex nihilo nihil fit"--nothing can be made out of nothing; and it is the recognition of the presence in ourselves of this power, which can make something out of nothing, that is the key to our further progress. As the logical outcome of the cosmic creative process, the evolutionary work reaches a point where the Originating Power creates an image of itself; and thus affords a fresh point of departure from which it can work specifically, just as in the cosmic process it works generically. 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.
Now the Spirit does this by the same method as in the Original Creation, namely by creating em nihilo; for otherwise it would be bound by the limitations necessarily inherent in the cosmic form of things, and so no fresh creative starting point would have been attained. This is why the Bible lays such stress on the principle of Monogenesis, or creation from a single power instead of from a pair or syzegy; and it is on this account that we are told that this One-ness of G.o.d is the foundation of all the commandments, and that the "Son of G.o.d" is declared to be "monogenes" or one-begotten, for that is the correct translation of the Greek word. The immense importance of this principle of creation from a single power will become apparent as we realize more fully the results proceeding from the a.s.sumption of the opposite principle, or the dualism of the creative power; but as the discussion of this great subject would require a volume to itself, I must, at present, content myself with saying that this insistence of the Bible upon the singleness of the Creative Power is based upon a knowledge which goes to the very root of esoteric principles, and is therefore not to be set aside in favour of dualistic systems, though superficially the latter may appear more consonant to reason.
If, then, it is possible to put the Great Affirmation into words it is that G.o.d is ONE and that this ONE finds centre in ourselves; and if the full meaning of this statement is realized, the logical result will be found to be a new creation both in and from ourselves. We shall realize in ourselves the working of a new principle whose distinguishing feature is its simplicity. It is ONE-ness and is not troubled about any second. Hence what it contemplates is not how its action will be modified by that of some second principle, something which will compel it to work in a particular manner and so limit it; but what it contemplates is its own Unity. Then it perceives that its Unity consists in a greater and a lesser movement, just as the rotation of the earth on its axis does not interfere with its rotation round the sun but are both motions of the same unit, and are definitely related to each other. In like manner we find that the Spirit is moving simultaneously in the macrocosm of the universe and in the microcosm of the individual, and the two movements harmonize because they are that of the same Spirit, and the latter is included in the former and pre-supposes it. 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. Then he sees that the affirmation "I and my Father are ONE" is a necessary deduction from a correct apprehension of the fundamental principles of being; and then, on the principle that the less must be included in the greater, he desires that harmonious unity of action be maintained by the adaptation of his own particular movement to the larger movement of the Spirit working as the Creative Principle through the great whole. In this way we become centres through which the creative forces find specialization by the development of that personal factor on which the specific application of general laws must always depend. A specific sort of individuality is formed, capable of being the link between the great Spiritual Power of the universal and the manifestation of the relative in time and s.p.a.ce because it consciously partakes of both; and because the individual of this cla.s.s recognizes the singleness of the Spirit as the starting point of all things, he endeavours to withdraw his mind from all arguments derived from external conditions, whether past or present, and to fix it upon the forward movement of the Spirit which he knows to be always identical both in the universe and in himself. He ceases the attempt to dictate to the Spirit, because he does not see in it a mere blind force, but reveres it as the Supreme Intelligence: and on the other hand he does not grovel before it in doubt and fear, because he knows it is one with himself and is realizing itself through him, and therefore cannot have any purpose antagonistic to his own individual welfare. Realizing this he deliberately places his thoughts under the guidance of the Divine Spirit, knowing that his outward acts and conditions must thereby be brought into harmony with the great forward movement of the Spirit, not only at the stage he has now reached, but at all future stages. He does not at all deny the power of his own thought as the creative agent in his own personal world,--on the contrary it is precisely on the knowledge of this fact that his perception of the true adjustment between the principles of Life is based; but for this very reason he is the more solicitous to be led by that Wisdom which can see what he cannot see, so that his personal control over the conditions of his own life may be employed to its continual increase and development.
In this way our affirmation of the "I am" ceases to be the petulant a.s.sertion of our limited personality and becomes the affirmation that the Great I AM affirms its own I AM-ness both in us and through us, and thus our use of the words becomes in very truth the Great Affirmative, or that which is the root of all being as distinguished from that which has no being in itself but is merely externalized by being as the vehicle for its expression. We shall realize our true place as subordinate creative centres, perfectly independent of existing conditions because the creative process is that of monogenesis and requires no other factor than the Spirit for its exercise, but at the same time subordinate to the Divine Spirit in the greatness of its inherent forward movement because there is only ONE Spirit and it cannot from one centre antagonize what it is doing from another.
Thus the Great Affirmation makes us children of the Great King, at once living in obedience to that Power which is above us, and exercising this same power over all that world of secondary causation which is below us.
Thus in our measure and station each one of us will receive the mission of the I AM.
CHRIST THE FULFILLING OF THE LAW.
"Think not that I am come to destroy the law or the proph.ets: I am not come to destroy but to fulfil." (Matt. v. 17.)
"Christ is the end of the law for righteousness to everyone that believeth." (Rom. x. 4.)
If these words are the utterance of a mere sectarian superst.i.tion they are worthless; but if they are the statement of a great principle, then it is worth our while to enquire what that principle is. The fulfilling of anything is the bringing into complete realization of all that it potentially contains, and so the filling of any law to its fulness means bringing out all the possibilities which are hidden in it. This is precisely the method which has brought forth all the advances of material civilization. The laws of nature are the same now that they were in the days of our rugged Anglo-Saxon ancestors, but they brought out only an infinitesimal fraction of the possibilities which those laws contain: now we have brought out a good deal more, but we have by no means exhausted them, and so we continue to advance, not by contradicting natural laws, but by more fully realizing their capacity. Why should we not, then, apply the same method to ourselves and see whether there are no potentialities hidden away in the law of our own being which we have not as yet by any means brought to their fulfilment? We talk of a good time coming and of the ameliorating of the race; but do we reflect that the race is composed of individuals and that therefore real advance is to be made only by individual improvement, and not by Act of Parliament? and if so, then the individual with whom to begin is ourself.
The complete manifestation of the Law of Individuality is the end or purpose of the Bible teaching concerning Christ. It is a teaching based upon Law, spiritual and mental, fully recognizing that no effect can be produced except by the operation of an adequate cause, and Christ is set before us both as explaining the causes and exhibiting the full measure of the effects. All this is according to Law; and the importance of its being according to Law is that Law is universal, and the potentialities of the Law are therefore inherent in everyone there is no special law for anybody, but anybody can specialize the law by using it with a fuller understanding of how much can be got out of it; and the purpose of the Scripture teaching regarding Christ is to help us to do this.
The preceding lectures have led us step by step to see that the Originating Spirit, which first brought the world into existence, is also the root of our own individuality, and is therefore always ready, by its inherent nature, to continue the creative process from this individual stand-point as soon as the necessary conditions are provided, and these conditions are thought-conditions. Then by realizing the relation of Christ to the Originating Mind, the Parent Spirit or "Father," we receive a STANDARD of thought which is bound to act creatively bringing out all the potentialities of our hidden being. Now the relation of Christ to the "Father" is that of the Architypal Idea in the All-creating Mind of which I have previously spoken, and so we arrive at the conception of the Christ-idea as a universal principle, and as being an idea therefore capable of reproduction in the individual Mind, thus explaining St. Paul"s meaning when he speaks of Christ being formed in us. It is here that the principle of monogenesis comes in, that principle which I have endeavoured to describe in the earlier part of the present series as originating the whole manifested creation by an internal action of the Spirit upon itself; and it is the entire absence of control by any second power that renders the realization in external actuality of a purely mental ideal possible. For this reason systematic spiritual study commences with the contemplation of the existing cosmos, and we then transfer the conception of the monogenetic power of the Spirit from the cosmos to the individual and realize that the same Spirit is able to do the same thing in ourselves. This is the New Thought which in time will fulfil itself in the New Order, and we thus provide new thought-conditions which enable the Spirit to carry on its creative work from a new stand-point, that of our own individuality. This attainment by the Spirit of a new starting-point is what is meant by the esoteric doctrine of the Octave. The Octave is the starting-point of a new series reduplicating the starting-point of the previous series at a different level, just as does the octave note in music. We find this principle constantly referred to in Scripture--the completion of a prior series in the number Seven, and the starting of a new series by the number Eight, which takes the same place in the second series that the number One did in the first. The second series comes out of the first by natural growth and could not come into existence without it, hence the First or Originating number of the second series is the Eighth if we regard the second series as the prolongation of the first. Seven is the numerical correspondence of complete manifestation because it is the combination of three and four, which respectively represent the complete working of the spiritual and material factors--involution and evolution--and thus together const.i.tute the finished whole. Students of the Tarot will here realize the process by which the Yod of Yod becomes the Yod of He. It is for this reason that the primary or cosmic creation terminates in the rest of the Seventh Day, for it can proceed no further until a fresh starting-point is found; But when this fresh starting-point is found in Man realizing his relation to the "Father," we start a new series and strike the Creative Octave and therefore the Resurrection takes place, not on the Sabbath or Seventh Day, but on the Eighth day which then becomes the First day of the new creak five week. The principle of the Resurrection is the realization by man of his individualization of the Spirit and his recognition of the fact that, since the Spirit is always the same Spirit, it becomes the Alpha of a new creation from his own centre of being.
Now all this is necessarily an interior process taking place on the mental plane; but if we realize that the creative process is always primarily one of involution, or formation in the spiritual world, we shall grasp something of the meaning of Christ as "The Son of G.o.d"--the concentration of the Universal Spirit into a Personality on the spiritual plane correlatively to the individuality of each one who affords the necessary thought-conditions. To all who apprehend it there is then discovered in the Universal Spirit the presence of a Divine Individuality reciprocal to that of the individual man, the recognition of which is the practical solution of all metaphysical problems regarding the emanation of the individual soul from the Universal Spirit and the relations arising therefrom; for it takes these matters out of the region of intellectual speculation, which is never creative but only a.n.a.lytical, and transfers it to the region of feeling and spiritual sensation which is the abode of the creative forces.
This personal recognition of the Divine then affords us a new basis of Affirmation, and we need no longer trouble to go further back in order to a.n.a.lyze it, because we know experimentally that it is there; so now we find the starting-point of the new creation ready-made for us according to the architypal pattern in the Divine Mind itself and therefore perfectly correctly formed.
When once this truth is clearly apprehended, whether we reach it by an intellectual process or by simple intuition, we can make it our starting-point and claim to have our thought permeated by the creative power of the Spirit on this basis.
But vast as is the conception thus reached we must remember that it is still a starting-point. It, indeed, transcends our previous range of ideas and so presents a culmination of the cosmic creative series which pa.s.ses beyond that series and thus brings us to number Eight or the Octave; but on this very account it is the number One of a new creative series which is personal to the individual.
Then, because the Spirit is always the same, we may look for a repet.i.tion of the creative process at a higher level, and, as we all know, that process consists first of the involution of Spirit into Substance, and consequently of the subsequent evolution of Substance into forms continually increasing in fitness as vehicles for Spirit: so now we may look for a repet.i.tion of this universal process from its new starting-point in the individual mind and expect a corresponding externalization in accordance with our familiar axiom that thoughts are things.
Now it is as such an external manifestation of the Divine ideal that the Christ of the Gospels is set before us. I do not wish to dogmatize, but I will only say that the more clearly we realize the nature of the creative process on the spiritual side the more the current objections to the Gospel narrative lose their force; and it appears to me that to deny that narrative as a point-blank impossibility is to make a similar affirmation with regard to the power of the Spirit in ourselves. You cannot affirm a principle and deny it in the same breath; and if we affirm the externalizing power of the Spirit in our own case, I do not see how we can logically lay down a limit for its action and say that under highly specialized conditions it could not produce highly specialized effects. It is for this reason that St. John puts the question of Christ manifest in the flesh as the criterion of the whole matter (I. John iv., 2). If the Spirit can create at all then you cannot logically limit the extent or method of its working; and since the basis of our expectation of individual expansion is the limitless creative power of the Spirit, to reject the Christ of the Gospels as an impossibility is to cut away the ground from under our own feet. It is one thing to say "I do not understand why the Spirit should have worked in that way"--that is merely an honest statement of our present stage of knowledge, or we may even go the length of saying that we do not feel convinced that it did work in that way--that is a true confession of our intellectual difficulty--but certainly those who are professedly relying on the power of the Spirit to produce external results cannot say that it does not possess that power, or possesses it only in a limited degree: the position is logically self-destructive. What we should do therefore, is to suspend judgment and follow the light as far as we can see it, and bye-and-bye it will become clearer to us. There are, it appears to me, occult heights in the doctrine of Christ designed by the Supreme Wisdom to counteract corresponding occult depths in the Mystery of Darkness. I do not think it is at all necessary, or even possible, for us to scale these heights or fathom those depths, with our present infantile intelligence, but if we realize how completely the law of our being receives its fulfilment in Christ as far as we know that law, may we not well conceive that there are yet deeper phases of that law the existence of which we can only faintly surmise by intuition?
Occasionally just the fringe of the veil is lifted for some of us, but that momentary glance is enough to show us that there are powers and mysteries beyond our present conception. But even there Law reigns supreme, and therefore taking Christ as our basis and starting-point, we start with the Law already fulfilled, whether in those things which are familiar to us or in those realms which are beyond our thought, and so we need have nc fear of evil. Our starting-point is that of a divinely ordained security from which we may quietly grow into that higher evolution which is the fulfilment of the law of our own being.
THE STORY OF EDEN.
The whole Bible and the whole history of the world, past, present and future, are contained in embryo in the story of Eden, for they are nothing else than the continuous unfolding of certain great principles which are there allegorically stated. That this is by no means a new notion is shown by the following quotation from Origen:--"Who is there so foolish and without common-sense as to believe that G.o.d planted trees in the Garden of Eden like a husbandman; and planted therein the tree of life perceptible to the eyes and to the senses, which gave life to the eater; and another tree which gave to the eater a knowledge of good and evil? I believe that everybody must regard these as figures under which a recondite sense is concealed." Let us, then, follow up the suggestion of this early Father of the Church, and enquire what may be the "recondite sense" concealed under this figure of the two trees. On the face of the story there are two roots, one of Life and the other of Death, two fundamental principles bringing about diametrically opposite results. The distinctive mark of the latter is that it is the knowledge of good and evil, that is to say, the recognition of two antagonistic principles, and so requiring a knowledge of the relations between them to enable us to continually make the needful adjustments to keep ourselves going. Now, in appearance this is exceedingly specious.
It looks so entirely reasonable that we do not see its ultimate destructiveness; and so we are told that Eve ate the fruit because she "saw that the tree was pleasant to the eyes." But careful consideration will show us in what the destructive nature of this principle consists. It is based on the fallacy that good is limited by evil, and that you cannot receive any good except through eliminating the corresponding evil by realizing it and beating it back. In this view life becomes a continual combat against every imaginable form of evil, and after we have racked our brains to devise precautions against all possible evil happenings, there remains the chance, and much more than the chance, that we have by no means exhausted the category of negative possibilities, and that others may arise which no amount of foresight on our part could have imagined. The more we see into this position the more intolerable it becomes, because from this stand-point we can never attain any certain basis of action, and the forces of possible evil multiply as we contemplate them.
To set forth to out-wit all evil by our own knowledge of its nature is to attempt a task the hopelessness of which becomes apparent when we see it in its true light.
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. In its proper order intellectual knowledge is exceedingly important and useful, but its place in the order of the whole is not that of the Originator. It is not Life in itself, but is a function of life; it is an effect and not the cause. The reason why this is so is because intellectual study is always the study of the various laws which arise from the different RELATIONS of things to one another; and it therefore presupposes that these things together with their laws are already in existence. Consequently it does not start from the truly creative stand-point, that of creating something entirely new, creation ex nihilo as distinguished from CONSTRUCTION, or the laying-together of existing materials, which is what the word literally means. To recognize evil as a force to be reckoned with is therefore to give up the creative stand-point altogether. It is to quit the plane of First Cause and descend into the realm of secondary causation and lose ourselves amid the confusion of a multiplicity of relative causes and effects without grasping any unifying principle behind them.
Now the only thing that can release us from the inextricable confusion of an infinite multiplicity is the realization of an underlying unity, and at the back of all things we find the presence of one Great Affirmative principle without which nothing could have existence. This, then, is the Root of Life; and if we credit it with being able, not only to supply the power, but also the form for its manifestation we shall see that we need not go beyond this SINGLE Power for the production of anything. It is Spirit producing Substance out of its own essence, and the Substance taking Form in accordance with the movement of the Spirit. 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.
Consequently, if we look upon evil as a force to be reckoned with, and therefore requiring to be studied, we are in effect creating it; while on the other hand if we realize that there is only ONE force to be considered, and that absolutely good, we are by the law of the creative process bringing that good into manifestation. No doubt for this affirmative use of our creative power it is necessary that we start from the basic conception of a SINGLE originating power which is absolutely good and life-giving; but if there were a self-originating power which was destructive then no creation could ever have come into existence at all, for the positive and negative self-originating powers would cancel each other and the result would be zero. The fact, therefore, of our own existence is a sufficient proof of the singleness and goodness of the Originating Power, and from this starting-point there is no second power to be taken into consideration, and consequently we do not have to study the evil that may arise out of existing or future circ.u.mstances, but require to keep our minds fixed only upon the good which we intend to create. There is a very simple reason for this. It is that every new creation necessarily carries its own law with it and by that law produces new conditions of its own. A balloon affords a familiar ill.u.s.tration of my meaning. The balloon with its freight weighs several hundredweight, yet the introduction of a new factor, the gas, 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 ma.s.s rises into the air. The Law itself is never altered, but we have previously known it only under limiting conditions. These conditions, however, are no part of the Law itself; and a clearer realization of the Law shows us that it contains in itself the power of transcending them. The law which every new creation carries with it is therefore not a contradiction of the old law but its specialization into a higher mode of action.
Now the ultimate Law is that of production ex nihilo by the movement of the Spirit within itself, and all subordinate laws are merely the measurements of the relations which spontaneously arise between different things when they are brought into manifestation, arid therefore, if an entirely new thing is created it must necessarily establish entirely new relations and so produce entirely new laws. This is the reason why, if we take the action of pure unmanifested Spirit as our starting-point, we may confidently trust it to produce manifestations of law which, though perfectly new from the stand-point of our past experience, are quite as natural in their own way as any that have gone before. It is on this account that in these addresses I lay so much stress on the fact that Spirit creates ex nihilo, that is, out of no pre-existing forms, but simply by its own movement within itself. If, then, this idea is clearly grasped, it logically follows from it that the Root of Life is not to be found in the comparison of good and evil, but in the simple affirmation of the Spirit as the All-creating power of Good. 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.
Only we must not forget that it is working through our own minds.
It thinks through our mind, and our mind must be made a suitable channel for this mode of its operation by conforming itself to the broad generic lines of the Spirit"s thinking. The reason for this is one which I have sought to impress throughout these lectures, namely, that the specialization of a law is never the denial of it, but on the contrary the fuller recognition of its basic principles; and if this is the case in ordinary physical science it must be equally so when we come to specialize the great Law of Life itself. The Spirit can never change its essential nature as the essence of Life, Love, and Beauty; and if we adopt these characteristics, which const.i.tute the Law of the Spirit, as the basis of our own thinking, and reject all that is contrary to them, then we afford the broad generic conditions for the specialized thinking of the Spirit through our own minds: and the thinking of the Spirit is that INVOLUTION, or pa.s.sing of spirit into form, which is the whole being of the creative process.
The mind which is all the time being thus formed is our own. It is not a case of control by an external individuality, but the fuller expression of the Universal through an organized mentality which has all along been a less perfect expression of the Universal; and therefore the process is one of growth. We are not losing our individuality, but are coming into fuller possession of ourselves by the conscious recognition of our personal share in the great work of creation. We begin in some slight measure to understand what the Bible means when it speaks of our-being "partakers of the Divine nature" (II. Peter i. 4) and we realize the significance of the "unity of the Spirit" (Ephesians iv. 3).
Doubtless this will imply changes in our old mode of thinking; but these changes are not forced upon us, they are brought about naturally by the new stand-point from which we now see things.
Almost imperceptibly to ourselves we grow into a New Order of Thought which proceeds, not from a knowledge of good and evil, but from the Principle of Life itself. That is what makes the difference between our old thought and our new thought. Our old thought was based upon a comparison of limited facts: our new thought is based upon a comprehension of principles. The difference is like that between the mathematics of the infant, who cannot count beyond the number of apples or marbles put before him, and that of the senior wrangler who is not dependent upon visible objects for his calculations, but plunges boldly into the unknown because he knows that he is working by indubitable principles. In like manner when we realize the infallible Principle of the Creative Law we no longer find we need to see everything cut and dried beforehand, for if so, we could never get beyond the range of our old experiences; but we can move steadily forward because we know the certainty of the creative principle by which we are working, or rather, which is working through us, and that our life, in all its minutes"
details, is its harmonious expression. Thus the Spirit thinks through our thought only its thought is greater than ours. It is the paradox of the less containing the greater. Our thought will not be objectless or unintelligible to ourselves. It will be quite clear as far as it goes. We shall know exactly what we want to do and why we want to do it, and so will act in a reasonable and intelligent manner. But what we do not know is the greater thought that is all the time giving rise to our smaller thought, and which will open out from it as our lesser thought progresses into form. 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 which we need a.s.sign no limits, for it is the expansion of the Infinite within ourselves.
This, as it appears to me, is the hidden meaning of the two trees in Eden, the Garden of the Soul. It is the distinction between a knowledge which is merely that of comparisons between different sorts of conditions, and a knowledge which is that of the Life which gives rise to and therefore controls conditions. Only we must remember that the control of conditions is not to be attained by violent self-a.s.sertion which is only recognizing them as substantive ent.i.ties to be battled with, but by conscious unity with that All-creating Spirit which works silently, but surely, on its own lines of Life, Love, and Beauty.
"Not by might, nor by power, but by My Spirit, saith the Lord of Hosts."
THE WORSHIP OF ISHI.
In Hosea ii. 16 we find this remarkable statement:--"And it shall be at that day, saith the Lord, that thou shalt call Me Ishi, and shalt no more call Me Baali"; and with this we may couple the statement in Isaiah lxii. 4:--"Thou shalt be called Hephzibah, and thy land Beulah; for the Lord delighteth in thee, and thy land shall be married."
In both these pa.s.sages we find a change of name; and since a name stands for something which corresponds to it, and in truth only amounts to a succinct description, the fact indicated in these texts is a change of condition answering to the change of name.
Now the change from Baali to Ishi indicates an important alteration in the relation between the Divine Being and the worshipper; but since the Divine Being cannot change, the altered relation must result from a change in the stand-point of the worshipper: and this can only come from a new mode of looking at the Divine, that is, from a new order of thought regarding it.
Baali means Lord, and Ishi means husband, and so the change in relation is that of a female slave who is liberated and married to her former master. We could not have a more perfect a.n.a.logy.
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. This is necessarily inherent in the nature of the creative process. But the individual"s development as the specializing medium of the Universal Spirit will depend entirely upon his own conception of his relation to it. So long as he only regards it as an arbitrary power, a sort of slave owner, he will find himself in the position of a slave driven by an inscrutable force, he knows not whither or for what purpose. He may worship such a G.o.d, but his worship is only the worship of fear and ignorance, and there is no personal interest in the matter except to escape some dreaded punishment. Such a worshipper would gladly escape from his divinity, and his worship, when a.n.a.lyzed, will be found to be little else than disguised hatred. This is the natural result of a worship based upon UNEXPLAINED traditions instead of intelligible principles, and is the very opposite of that worship in Spirit and in truth which Jesus speaks of as the true worship.
But when the light begins to break in upon us, all this becomes changed. We see that a system of terrorism cannot give expression to the Divine Spirit, and we realize the truth of St. Paul"s words, "He hath not given us the spirit of fear, but of power, and of love, and of a sound mind." As the true nature of the relation between the individual mind and the Universal Mind becomes clearer, we find it to be one of mutual action and re-action, a perfect reciprocity which cannot be better symbolized than by the relation between an affectionate husband and wife. Everything is done from love and nothing from compulsion, there is perfect confidence on both sides, and both are equally indispensable to each other. It is simply the carrying out of the fundamental maxim that the Universal cannot act on the plane of the Particular except through the Particular; only this philosophical axiom develops into a warm living intercourse.
Now this is the position of the soul which is indicated by the name Hephzibah. In common with all other words derived from the Semitic root "hafz" it implies the idea of guarding, just as in the East a hasfiz is one who guards the letter of the Koran by having the whole book by heart, and in many similar expressions.
Hephzibah may therefore be translated as "a guarded one," thus recalling the New Testament description of those who are "guarded into salvation." It is precisely this conception of being guarded by a superior power that distinguishes the worship of Ishi from that of Baali. A special relation has been established between the Divine Spirit and the individual soul, one of absolute confidence and personal intercourse. This does not require any departure from the general law of the universe, but is due to that specializing of the law through the presentation of special conditions personal to the individual, of which I have spoken before. But all the time there has been no change in the Universal Spirit, the only change has been in the mental att.i.tude of the individual--he has come into a new thought, a clearer perception of G.o.d. He has faced the questions, What is G.o.d? Where is G.o.d? How does G.o.d work? and he has found the answer in the apostolic statement that G.o.d is "over all, through all, and in all," and he realises that "G.o.d" is the root of his (the individual"s) own being, ever present IN him, ever working THROUGH him, and universally present around him.
This realization of the true relation between the Originating Spirit and the individual mind is what is esoterically spoken of as the Mystical Marriage in which the two have ceased to be separate and have become one. As a matter of fact they always were one, but since we can apprehend things only from the stand-point of our own consciousness, it is our recognition of the fact that makes it a practical reality for ourselves. But an intelligent recognition will never make a confusion of the two parts of which the whole consists, and will never lead the individual to suppose that he is handling a blind force or that a blind force is handling him. He will neither dethrone G.o.d, nor lose himself by absorption in deity, but he will recognize the reciprocity of the Divine and the human as the natural and logical outcome of the essential conditions of the creative process.
And what is the Whole which is thus created? It is our conscious PERSONALITY; and therefore whatever we draw from the Universal Spirit acquires in us the quality of personality. It is that process of differentiation of the universal into the particular of which I have so often spoken, which, by a rude a.n.a.logy, we may compare to the differentiation of the universal electric fluid into specific sorts of power by its pa.s.sage through suitable apparatus. It is for this reason that relatively to ourselves the Universal Spirit must necessarily a.s.sume a personal aspect, and that the aspect which it will a.s.sume will be in exact correspondence with our own conception of it. This is in accordance with mental and spiritual laws inherent in our own being, and it is on this account that the Bible seeks to build up our conception of G.o.d on such lines as will set us free from all fear of evil, and thus leave us at liberty to use the creative power of our thought affirmatively from the stand-point of a calm and untroubled mind. This stand-point can only be reached by pa.s.sing beyond the range of the happenings of the moment, and this can only be done by the discovery of our immediate relation to the undifferentiated source of all good. I lay stress on these words "immediate" and "undifferentiated" because in them is contained the secret of the whole position. If we could not draw immediately from the Universal Spirit our receiving would be subject to the limitations of the channel through which it reached us; and if the force which we receive were not undifferentiated in itself it could not take appropriate form in our own minds and become to each of us just what we require it to be. It is this power of the human soul to differentiate limitlessly from the Infinite that we are apt to overlook, but as we come to realize that the soul is itself a reflection and image of the Infinite Spirit--and a clear recognition of the cosmic creative process shows that it cannot be anything else--we find that it must possess this power, and that-in fact it is our possession of this power which is the whole raison d"etre of the creative process: if the human soul did not possess an unlimited power of differentiation from the Infinite, then the Infinite would not be reflected in it, and consequently the Infinite Spirit would find no outlet for its CONSCIOUS recognition of itself as the Life, Love, and Beauty which it is. We can never too deeply ponder the old esoteric definition of Spirit as "the Power which knows itself": the secret of all things, past, present, and future is contained in these few words. The self -recognition or self-contemplation of Spirit is the primary movement out of which all creation proceeds, and the attainment in the individual of a fresh centre for self-recognition is what the Spirit GAINS in the process--this GAIN accruing to the Spirit is what is referred to in the parables where the lord is represented as receiving increase from his servants.
When the individual perceives this relation between himself and Infinite Spirit, he finds that he has been raised from a position of slavery to one of reciprocity. The Spirit cannot do without him any more than he can do without the Spirit: the two are as necessary to each other as the two poles of an electric battery.
The Spirit is the unlimited essence of Love, Wisdom, and Power, all three in one undifferentiated and waiting to be differentiated by APPROPRIATION, that is, by the individual CLAIMING to be the channel of their differentiation. It only requires the claim to be made with the recognition that by the Law of Being it is bound to be answered, and the right feeling, the right seeing, and the right working for the particular matter we have in hand will flow in quite naturally. Our old enemies, doubt and fear, may seek to bring us back under bondage to Baali, but our new stand-point for the recognition of the All-originating Spirit as being absolutely unified with ourselves must always be kept resolutely in mind; for, short of this, we are not working on the creative level--we are creating, indeed, for we can never divest ourselves of our creative power, but we are creating in the image of the old limiting and destructive conditions, and this is merely perpetuating the cosmic Law of Averages, which is just what the individual has to rise superior to. The creative level is where new laws begin to manifest themselves in a new order of conditions, something transcending our past experiences and thus bringing about a real advance; for it is no advance only to go on in the same old round even if we kept at it for centuries: it is the steady go-ahead nature of the Spirit that has made the world of to-day an improvement upon the world of the pterodactyl and the icthiosaurus, and we must look for the same forward movement of the Spirit from its new starting-point in ourselves.
Now it is this special, personal, and individual relation of the Spirit to ourselves which is typified by the names Ishi and Hephzibah. From this stand-point we may say that as the individual wakes up to the oneness with the Spirit, the Spirit wakes up to the same thing. It becomes conscious of itself through the consciousness of the individual, and thus is solved the paradox of individual self-recognition by the Universal Spirit, without which no new-creative power could be exercised and all things would continue to proceed in the old merely cosmic order. It is of course true that in the merely generic order the Spirit must be present in every form of Life, as the Master pointed out when He said that not a sparrow falls to the ground without "the Father." But as the sparrows He alluded to had been shot and were on sale at a price which shows that this was the fate of a good many of them, we see here precisely that stage of manifestation where the Spirit has not woke up to individual self-recognition, and remains at the lower level of self-recognition, that of the generic or race-spirit. The Master"s comment, "Ye are of more value than many sparrows"
points out this difference: in us the generic creation has reached the level which affords the conditions for the waking up of the Spirit to self-recognition in the Individual.
And we must bear in mind that all this is perfectly natural.
There is no posing or straining after effect about it. If YOU have to pump up the Life, who is going to put the Life into you to pump it? Therefore it is spontaneous or nothing. That is why the Bible speaks of it as the free gift of G.o.d. It cannot be anything else. You cannot originate the originating force; it must originate you: but what you can do is to distribute it.
Therefore immediately you experience any sense of friction be sure there is something wrong somewhere; and since G.o.d can never change, you may be sure that the friction is being caused by some error in your own thinking--you are limiting the Spirit in some way: set to work to find out what it is. It is always LIMITING the Spirit that does this. You are tying it down to conditions somewhere, saying it is bound by reason of some existing forms.
The remedy is to go back to the original starting point of the Cosmic Creation and ask, Where were the pre-existing forms that dictated to the Spirit then? Then because the Spirit never changes it is STILL THE SAME, and is just as independent of existing conditions now as it was in the beginning; and so we must pa.s.s over all existing conditions, however apparently adverse, and go straight to the Spirit as the originator of new forms and new conditions. This is real New Thought, for it does not trouble about the old things, but is going straight ahead from where we are now. When we do this, just trusting the Spirit, and not laying down the particular details of its action--just telling it what we want without dictating HOW we are to get it-- we shall find that things will open out more and more clearly day by day both on the inner and the outer plane. Remember that the Spirit is alive and working here and now, for if ever the Spirit is to get from the past into the future it must be by pa.s.sing through the present; therefore what you have to do is to acquire the habit of living direct -from the Spirit here and now. You will soon find that this is a matter of personal intercourse, perfectly natural and not requiring any abnormal conditions for its production. You just treat the Spirit as you would any other kind-hearted sensible person, remembering that it is always there--"closer than hands and feet," as Tennyson says--and you will gradually begin to appreciate its reciprocity as a very practical fact indeed.
This is the relation of Hephzibah to Ishi, and is that worship in Spirit and in truth which needs neither the temple in Jerusalem nor yet in Samaria for its acceptance, for the whole world is the temple of the Spirit and you yourself its sanctuary. Bear this in mind, and remember that nothing is too great or too small, too interior or too external, for the Spirit"s recognition and operation, for the Spirit is itself both the Life and the Substance of all things and it is also Self-recognition from the stand-point of your own individuality; and therefore, because the Self-recognition of Spirit is the Life of the creative process, you will, by simply trusting the Spirit to work according to its own nature, pa.s.s more and more completely into that New Order which proceeds from the thought of Him who says, "Behold I make all things new."
THE SHEPHERD AND THE STONE.