The Creative Process in the Individual by Thomas Troward online

VIII THE DÉNOUEMENT OF THE CREATIVE PROCESS

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Again St. Paul expresses his wish not to be unclothed but to be clothed upon, which he certainly would not have done had he considered the latter alternative a nonsensical fancy. And in another place he expressly states that we shall not all die, but that some shall be transmuted into the Resurrection body without passing through physical death. And if we turn to the Old Testament we find two instances in which this is said to have actually occurred, those of Enoch and Elijah. And we may note in passing that the Bible draws our attention to certain facts about these two personages which are important as striking at the root of the notion that austerities of some sort are necessary for the great attainment. Of Enoch we are expressly told that he was the father of a large family, and of Elijah that he was a man of like nature with ourselves--thus showing us what is wanted is not a shutting of ourselves off from ordinary human life but such a clear realization of the Universal Principle, of which our personal life is the more or less conscious manifestation, that our commonest actions will be hallowed by the Divine Presence; and so the grand dénouement will be only the natural result of our daily habit of walking with God. From the stand-point of the Bible, therefore, the attainment of physical regeneration without passing through death is not an impossibility, nor is it necessarily relegated to some far off future. Whatever any one else may say to the contrary, the Bible contemplates such a dénouement of human evolution as a present possibility.

Then if we argue from the philosophical stand-point we arrive at precisely the same result. Past experience proves nothing, and we must therefore make a fresh start by going back to the Original Creative action of the Spirit of Life itself. Then, if we take this as our starting point, remembering that at the stage of this _original_ movement there can be no intervention by a second power, because there is none, why should we mentally impose any restriction upon the action of the Creative Power? Certainly not by its own Law of Tendency, for that must always be toward fuller self-expression; and since this can only take place through the individual, the desire of the Spirit must always be toward the increasing of the individual life. Nor yet from anything in the created substance, for that would either be to suppose the Spirit creating something in limitation of its own Self-expression, or else to suppose that the limiting substance was created by some other power working against the Spirit; and as this would mean a Duality of powers we should not have reached the Originating Power at all, and so we might put Spirit and Substance equally out of court as both being merely modes of secondary causation. But if we see that the Universal Substance must be created by emanation from the Universal Spirit, then we see that no limitation of Spirit by substance is possible. We may therefore feel assured that no limitation proceeds either from the will of the Spirit or from the nature of Substance.

Where, then, does limitation come from? Limiting conditions are created by the same power which creates everything else, namely, the Self-contemplation of Spirit. This is why it is so important to realize that the individual mind forms a center from which the self-contemplating action of Spirit is specialized in terms of the individual's own mode of thinking, and therefore so long as the individual contemplates negative conditions as being _of the essence_ of his own personality, he is in effect employing the Creative Power of the Self-contemplation of Spirit invertedly, destructively instead of constructively. The Law of the Self-contemplation of Spirit as the Creative Power is as true in the microcosm as in the macrocosm, and so the individual's contemplation of himself as subject to the law of sin and death keeps him subject to that law, while the opposite self-contemplation, the contemplation of himself as rejoicing in the Life of the Spirit, the Perfect Law of Liberty, must necessarily produce the opposite results.

Why, then, should not regeneration be accomplished here and now? I can see no reason against it, either Scriptural or philosophical, except our own difficulty in getting rid of the race-traditions which are so deeply embedded in our subjective minds. To get rid of these we require a firm basis on which to receive the opposite suggestion. We need to be convinced that our ideal of a regenerated self is in accord with the Normal Standard of Humanity and is within the scope of the laws of the universe. Now to make clear to us the _infinitude_ of the truly Normal Standard of Humanity is the whole purpose of the Bible; and the Manifestation of this Standard is set before us in the Central Personality of the Scriptures who is at once the Son of God and the Son of Man--the Great Exception, if you will, to man as we know him now, but the Exception which proves the Rule. In proportion as we begin to realize this we begin to introduce into our own life the action of that Personal Factor on which all further development depends; and when our recognition is complete we shall find that we also are children of God.

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