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The Law and the Word by Thomas Troward online


page 1 of 8 | table of contents

The Law and the Word by Thomas Troward

We have now, I hope, laid a sufficiently broad foundation of the relation between the Law and the Word. The Law cannot be changed, and the Word can. We have two factors, one variable, and the other invariable; so that from this combination any variety of resultants may be expected. The Law cannot be altered, but it can be specialized, just as iron can be made to float by the same law by which it sinks. Now let us try to figure out in our imagination an ideal of the sort of results we should want to bring out from these two factors.

In the first place I think we should like to be free from all worry and anxiety; for a life of continual worry is not worth living. And in the second we should like always to have something to look forward to and feel an interest in; for a life entirely devoid of all interest is also not worth living. But, granted that these two conditions be fulfilled, I think we should all be well pleased to go on living _ad infinitum_. Now can we conceive any combination of the Law and the Word which would produce such results? that is the question before us. The first step is to generalize our principle as widely as possible, for the wider the generalization, the larger becomes the scope for specialization. The invariable factor we already know. It is the Law, always creating in accordance with the Word that sets it in motion, whether constructive or destructive; so what we really have to consider is the sort of Word (i.e. Thought or Desire) which will set the Law working in the right direction. It must be a Word of confidence in its own power; otherwise by the hypothesis of the case it would be giving contradictory directions to the Law, or to borrow a simile from what we have learnt about waves in ether, it would be sending out vibrations that would cancel one another and so produce no effect. Then it must be a Word that does not compromise itself by antagonizing the Law of unity, and so producing disruptive forces instead of constructive ones. And finally, we must be quite sure that it really is the right Word, and that we have been making no mistake about it. If these conditions be fulfilled the logical result will be entire freedom from anxiety. Similarly with regard to maintaining a continued interest in life. We must have a continued succession of ideals, whether great or small, that will carry us on with something always just ahead of us; and we must work the ideals out, and not let them evaporate in dreams. If these conditions be fulfilled we have before us a life of never-ending interest and activity, and therefore a life worth living. Where then are we to find the Word which will produce these conditions: perfect freedom from anxiety and continual, happy interest? I do not think it is to be found in any way but by identifying our own Word with the Word which brings all creation into existence, and keeps it always moving onward in that continuous forward movement which we call Evolution. We must come back to the old teaching, that the Macrocosm is reproduced in the Microcosm, with the further perception that this identity of principle can only be produced by identity of cause. Law cannot be other than eternal and self-demonstrating, just as 2 2 must eternally = 4; but it remains only an abstract conception until the Creative Word affords it a field of operation, just as twice two is four remains only a mathematical abstraction until there is something for you to count; and accordingly, as we have already seen, all our reasoning concerning the origin of Creation, whether based on metaphysical or scientific grounds, brings us to the conception of a Universal and Eternal Living Spirit localizing itself in particular areas of cosmic activity by the power of the Word. Then, if a similar Creative Power is to be reproduced in ourselves, it must be by the same method: the localizing of the same Spirit in ourselves by the power of the same "Word." Then our Word, or Thought, will no longer be that of separate personality, but that of the Eternal Spirit finding a fresh centre from which to specialize the working of the Law, and so produce still further results than that of the First or simply Cosmic and Generic Creation, according to the two maxims that "Nature unaided fails," and that "Principle is not limited by Precedent."