VII.—Receptivity

The Edinburgh Lectures on Mental Science, by Thomas Troward, [1909], at sacred-texts.com

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VII.

RECEPTIVITY.

In order to lay the foundations for practical work, the student must endeavour to get a clear conception of what is meant by the intelligence of undifferentiated spirit. We want to grasp the idea of intelligence apart from individuality, an idea which is rather apt to elude us until we grow accustomed to it. It is the failure to realize this quality of spirit that has given rise to all the theological errors that have brought bitterness into the world and has been prominent amongst the causes which have retarded the true development of mankind. To accurately convey this conception in words, is perhaps, impossible, and to attempt definition is to introduce that very idea of limitation which is our object to avoid. It is a matter of feeling rather than of definition; yet some endeavour must be made to indicate the direction in which we must feel for this great truth if we are to find it. The idea is that of realizing personality without that selfhood which differentiates one individual from another. "I am not that other because I am myself"—this is the definition of individual selfhood; but it necessarily imparts the

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idea of limitation, because the recognition of any other individuality at once affirms a point at which our own individuality ceases and the other begins. Now this mode of recognition cannot be attributed to the Universal Mind. For it to recognize a point where itself ceased and something else began would be to recognize itself as not universal; for the meaning of universality is the including of all things, and therefore for this intelligence to recognize anything as being outside itself would be a denial of its own being. We may therefore say without hesitation that, whatever may be the nature of its intelligence, it must be entirely devoid of the element of self-recognition as an individual personality on any scale whatever. Seen in this light it is at once clear that the originating all-pervading Spirit is the grand impersonal principle of Life which gives rise to all the particular manifestations of Nature. Its absolute impersonalness, in the sense of the entire absence of any consciousness of individual selfhood, is a point on which it is impossible to insist too strongly. The attributing of an impossible individuality to the Universal Mind is one of the two grand errors which we find sapping the foundations of religion and philosophy in all ages. The other consists in rushing to the opposite extreme and denying the quality of personal intelligence to the Universal Mind. The answer to this error remains, as of old, in the simple question,

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[paragraph continues] "He that made the eye shall He not see? He that planted the ear shall He not hear?"—or to use a popular proverb, "You cannot get out of a bag more than there is in it;" and consequently the fact that we ourselves are centres of personal intelligence is proof that the infinite, from which these centres are concentrated, must be infinite intelligence, and thus we cannot avoid attributing to it the two factors which constitute personality, namely, intelligence and volition. We are therefore brought to the conclusion that this universally diffused essence, which we might think of as a sort of spiritual protoplasm, must possess all the qualities of personality without that conscious recognition of self which constitutes separate individuality: and since the word "personality" has became so associated in our ordinary talk with the idea of "individuality" it will perhaps be better to coin a new word, and speak of the personalness of the Universal Mind as indicating its personal quality, apart from individuality. We must realize that this universal spirit permeates all space and all manifested substance, just as physical scientists tell us that the ether does, and that wherever it is, there it must carry with it all that it is in its own being; and we shall then see that we are in the midst of an ocean of undifferentiated yet intelligent Life, above, below, and all around, and permeating ourselves both mentally and corporeally, and all other beings as well.

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Gradually as we come to realize the truth of this statement, our eyes will begin to open to its immense significance. It means that all Nature is pervaded by an interior personalness, infinite in its potentialities of intelligence, responsiveness, and power of expression, and only waiting to be called into activity by our recognition of it. By the terms of its nature it can respond to us only as we recognize it. If we are at that intellectual level where we can see nothing but chance governing the world, then this underlying universal mind will present to us nothing but a fortuitous confluence of forces without any intelligible order. If we are sufficiently advanced to see that such a confluence could only produce a chaos, and not a cosmos, then our conceptions expand to the idea of universal Law, and we find this to be the nature of the all-underlying principle. We have made an immense advance from the realm of mere accident into a world where there are definite principles on which we can calculate with certainty when we know them. But here is the crucial point. The laws of the universe are there, but we are ignorant of them, and only through experience gained by repeated failures can we get any insight into the laws with which we have to deal. How painful each step and how slow the progress! Æons upon æons would not suffice to grasp all the laws of the universe in their totality, not in the visible world only, but also in the world

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of the unseen; each failure to know the true law implies suffering arising from our ignorant breach of it; and thus, since Nature is infinite, we are met by the paradox that we must in some way contrive to compass the knowledge of the infinite with our individual intelligence, and we must perform a pilgrimage along an unceasing Via Dolorosa beneath the lash of the inexorable Law until we find the solution to the problem. But it will be asked, May we not go on until at last we attain the possession of all knowledge? People do not realize what is meant by "the infinite," or they would not ask such questions. The infinite is that which is limitless and exhaustless. Imagine the vastest capacity you will, and having filled it with the infinite, what remains of the infinite is just as infinite as before. To the mathematician this may be put very clearly. Raise x to any power you will, and however vast may be the disparity between it and the lower powers of x, both are equally incommensurate with xⁿ. The universal reign of Law is a magnificent truth; it is one of the two great pillars of the universe symbolized by the two pillars that stood at the entrance to Solomon's temple: it is Jachin, but Jachin must be equilibriated by Boaz.

It is an enduring truth, which can never be altered, that every infraction of the Law of Nature must carry its punitive consequences with it. We

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can never get beyond the range of cause and effect. There is no escaping from the law of punishment, except by knowledge. If we know a law of Nature and work with it, we shall find it our unfailing friend, ever ready to serve us, and never rebuking us for past failures; but if we ignorantly or wilfully transgress it, it is our implacable enemy, until we again become obedient to it; and therefore the only redemption from perpetual pain and servitude is by a self-expansion which can grasp infinitude itself. How is this to be accomplished? By our progress to that kind and degree of intelligence by which we realize the inherent personalness of the divine all-pervading Life, which is at once the Law and the Substance of all that is. Well said the Jewish rabbis of old, "The Law is a Person." When we once realize that the universal Life and the universal Law are one with the universal Personalness, then we have established the pillar Boaz as the needed complement to Jachin; and when we find the common point in which these two unite, we have raised the Royal Arch through which we may triumphantly enter the Temple. We must dissociate the Universal Personalness from every conception of individuality. The universal can never be the individual: that would be a contradiction in terms. But because the universal personalness is the root of all individual personalities, it finds its highest expression

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in response to those who realize its personal nature. And it is this recognition that solves the seemingly insoluble paradox. The only way to attain that knowledge of the Infinite Law which will change the Via Dolorosa into the Path of Joy is to embody in ourselves a principle of knowledge commensurate with the infinitude of that which is to be known; and this is accomplished by realizing that, infinite as the law itself, is a universal Intelligence in the midst of which we float as in a living ocean. Intelligence without individual personality, but which, in producing us, concentrates itself into the personal individualities which we are. What should be the relation of such an intelligence towards us? Not one of favouritism: not any more than the Law can it respect one person above another, for itself is the root and support for each alike. Not one of refusal to our advances; for without individuality it can have no personal object of its own to conflict with ours; and since it is itself the origin of all individual intelligence, it cannot be shut off by inability to understand. By the very terms of its being, therefore, this infinite, underlying, all-producing Mind must be ready immediately to respond to all who realize their true relation to it. As the very principle of Life itself it must be infinitely susceptible to feeling, and consequently it will reproduce with absolute accuracy whatever conception of itself we impress upon it; and

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hence if we realize the human mind as that stage in the evolution of the cosmic order at which an individuality has arisen capable of expressing, not merely the livingness, but also the personalness of the universal underlying spirit, then we see that its most perfect mode of self-expression must be by identifying itself with these individual personalities.

The identification is, of course, limited by the measure of the individual intelligence, meaning, not merely the intellectual perception of the sequence of cause and effect, but also that indescribable reciprocity of feeling by which we instinctively recognize something in another making them akin to ourselves; and so it is that when we intelligently realize that the innermost principle of being, must by reason of its universality, have a common nature with our own, then we have solved the paradox of universal knowledge, for we have realized our identity of being with the Universal Mind, which is commensurate with the Universal Law. Thus we arrive at the truth of St. John's statement, "Ye know all things," only this knowledge is primarily on the spiritual plane. It is not brought out into intellectual statement whether needed or not; for it is not in itself the specific knowledge of particular facts, but it is the undifferentiated principle of knowledge which we may differentiate in any direction that we choose. This is a philosophical necessity of the case, for though the action of the individual

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mind consists in differentiating the universal into particular applications, to differentiate the whole universal would be a contradiction in terms; and so, because we cannot exhaust the infinite, our possession of it must consist in our power to differentiate it as the occasion may require, the only limit being that which we ourselves assign to the manifestation.

In this way, then, the recognition of the community of personality between ourselves and the universal undifferentiated Spirit, which is the root and substance of all things, solves the question of our release from the iron grasp of an inflexible Law, not by abrogating the Law, which would mean the annihilation of all things, but by producing in us an intelligence equal in affinity with the universal Law itself, and thus enabling us to apprehend and meet the requirements of the Law in each particular as it arises. In this way the Cosmic Intelligence becomes individualized, and the individual intelligence becomes universalized; the two became one, and in proportion as this unity is realized and acted on, it will be found that the Law, which gives rise to all outward conditions, whether of body or of circumstances, becomes more and more clearly understood, and can therefore be more freely made use of, so that by steady, intelligent endeavour to unfold upon these lines we may reach degrees of power to which it is impossible to assign any limits. The student who would understand the rationale of

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the unfoldment of his own possibilities must make no mistake here. He must realize that the whole process is that of bringing the universal within the grasp of the individual by raising the individual to the level of the universal and not vice-versa. It is a mathematical truism that you cannot contract the infinite, and that you can expand the individual; and it is precisely on these lines that evolution works. The laws of nature cannot be altered in the least degree; but we can come into such a realization of our own relation to the universal principle of Law that underlies them as to be able to press all particular laws, whether of the visible or invisible side of Nature, into our service and so find ourselves masters of the situation. This is to be accomplished by knowledge; and the only knowledge which will effect this purpose in all its measureless immensity is the knowledge of the personal element in Universal Spirit in its reciprocity to our own personality. Our recognition of this Spirit must therefore be twofold, as the principle of necessary sequence, order or Law, and also as the principle of Intelligence, responsive to our own recognition of it.