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

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 superstition 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 constitute 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 God"—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 analytical, 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 analyze 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 passes 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 repetition 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 repetition 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.