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THE expression "relative first cause" has been used in the last section to distinguish the action of the creative principle in the individual mind from Universal First Cause on the one hand and from secondary causes on the other. As it exists in us, primary causation is the power to initiate a train of causation directed to an individual purpose. As the power of initiating a fresh sequence of cause and effect it is first cause, and as referring to an individual purpose it is relative, and it may therefore be spoken of as relative first cause, or the power of primary causation manifested by the individual. The understanding and use of this power is the whole object of Mental Science, and it is therefore necessary that the student should clearly see the relation between causes and conditions. A simple illustration will go further for this purpose than any elaborate explanation. If a lighted candle is brought into a room the room becomes illuminated, and if the candle is taken away it becomes dark again. Now the illumination and the darkness are both conditions, the one positive resulting from the presence of the light, and the other negative resulting from its absence: from this simple example we therefore see that every positive condition has an exactly opposite negative condition corresponding to it, and that this correspondence results from their being related to the same cause, the one positively and the other negatively; and hence we may lay down the rule that all positive conditions result from the active presence of a certain cause, and all negative conditions from the absence of such a cause. A condition, whether positive or negative, is never primary cause, and the primary cause of any series can never be negative, for negation is the condition which arises from the absence of active causation. This should be thoroughly understood as it is the philosophic basis of all those "denials" which play so important a part in Mental Science, and which may be summed up in the statement that evil being negative, or privation of good, has no substantive existence in itself. Conditions, however, whether positive or negative, are no sooner called into existence than they become causes in their turn and produce further conditions, and so on ad infinitum, thus giving rise to the whole train of secondary causes. So long as we judge only from the information conveyed to us by the outward senses, we are working on the plane of secondary causation and see nothing but a succession of conditions, forming part of an endless train of antecedent conditions coming out of the past and stretching away into the future, and from this point of view we are under the rule of an iron destiny from which there seems no possibility of escape. This is because the outward senses are only capable of dealing with the relations which one mode of limitation bears to another, for they are the instruments by which we take cognizance of the relative and the conditioned. Now the only way of escape is by rising out of the region of secondary causes into that of primary causation, where the originating energy is to be found before it has yet passed into manifestation as a condition. This region is to be found within ourselves; it is the region of pure ideas; and it is for this reason that I have laid stress on the two aspects of spirit as pure thought and manifested form. The thought-image or ideal pattern of a thing is the first cause relatively to that thing; it is the substance of that thing untrammelled by any antecedent conditions.
If we realize that all visible things must have their origin in spirit, then the whole creation around us is the standing evidence that the starting-point of all things is in thought-images or ideas, for no other action than the formation of such images can be conceived of spirit prior to its manifestation in matter. If, then, this is spirit's modus operandi for self-expression, we have only to transfer this conception from the scale of cosmic spirit working on the plane of the universal to that of individualized spirit working on the plane of the particular, to see that the formation of an ideal image by means of our thought is setting first cause in motion with regard to this specific object. There is no difference in kind between the operation of first cause in the universal and in the particular, the difference is only a difference of scale, but the power itself is identical. We must therefore always be very clear as to whether we are consciously using first cause or not. Note the word "consciously" because, whether consciously or unconsciously, we are always using first cause; and it was for this reason I emphasized the fact that the Universal Mind is purely subjective and therefore bound by the laws which apply to subjective mind on whatever scale. Hence we are always impressing some sort of ideas upon it, whether we are aware of the fact or not, and all our existing limitations result from our having habitually impressed upon it that idea of limitation which we have imbibed by restricting all possibility to the region of secondary causes. But now when investigation has shown us that conditions are never causes in themselves, but only the subsequent links of a chain started on the plane of the pure ideal, what we have to do is to reverse our method of thinking and regard the ideal as the real, and the outward manifestation as a mere reflection which must change with every change of the object which casts it. For these reasons it is essential to know whether we are consciously making use of first cause with a definite purpose or not, and the criterion is this. If we regard the fulfilment [[ sic ]] of our purpose as contingent upon any circumstances, past, present, or future, we are not making use of first cause; we have descended to the level of secondary causation, which is the region of doubts, fears, and limitations, all of which we are impressing upon the universal subjective mind with the inevitable result that it will build up corresponding external conditions. But if we realize that the region of secondary causes is the region of mere reflections we shall not think of our purpose as contingent on any conditions whatever, but shall know that by forming the idea of it in the absolute, and maintaining that idea, we have shaped the first cause into the desired form and can await the result with cheerful expectancy.
It is here that we find the importance of realizing spirit's independence of time and space. An ideal, as such, cannot be formed in the future. It must either be formed here and now or not be formed at all; and it is for this reason that every teacher, who has ever spoken with due knowledge of the subject, has impressed upon his followers the necessity of picturing to themselves the fulfilment of their desires as already accomplished on the spiritual plane, as the indispensable condition of fulfilment in the visible and concrete.
When this is properly understood, any anxious thought as to the means to be employed in the accomplishment of our purposes is seen to be quite unnecessary. If the end is already secured, then it follows that all the steps leading to it are secured also. The means will pass into the smaller circle of our conscious activities day by day in due order, and then we have to work upon them, not with fear, doubt, or feverish excitement, but calmly and joyously, because we know that the end is already secured, and that our reasonable use of such means as present themselves in the desired direction is only one portion of a much larger co-ordinated movement, the final result of which admits of no doubt. Mental Science does not offer a premium to idleness, but it takes all work out of the region of anxiety and toil by assuring the worker of the success of his labour, if not in the precise form he anticipated, then in some other still better suited to his requirements. But suppose, when we reach a point where some momentous decision has to be made, we happen to decide wrongly? On the hypothesis that the end is already secured you cannot decide wrongly. Your right decision is as much one of the necessary steps in the accomplishment of the end as any of the other conditions leading up to it, and therefore, while being careful to avoid rash action, we may make sure that the same Law which is controlling the rest of the circumstances in the right direction will influence our judgment in that direction also. To get good results we must properly understand our relation to the great impersonal power we are using. It is intelligent and we are intelligent, and the two intelligencies must co-operate. We must not fly in the face of the Law by expecting it to do for us what it can only do through us; and we must therefore use our intelligence with the knowledge that it is acting as the instrument of a greater intelligence; and because we have this knowledge we may, and should, cease from all anxiety as to the final result. In actual practice we must first form the ideal conception of our object with the definite intention of impressing it upon the universal mind -- it is this intention which takes such thought out of the region of mere casual fancies -- and then affirm that our knowledge of the Law is sufficient reason for a calm expectation of a corresponding result, and that therefore all necessary conditions will come to us in due order. We can then turn to the affairs of our daily life with the calm assurance that the initial conditions are either there already or will soon come into view. If we do not at once see them, let us rest content with the knowledge that the spiritual prototype is already in existence and wait till some circumstance pointing in the desired direction begins to show itself. It may be a very small circumstance, but it is the direction and not the magnitude which is to be taken into consideration. As soon as we see it we should regard it as the first sprouting of the seed we have sown in the Absolute, and do calmly, and without excitement, whatever the circumstances may seem to require, and then later on we shall see that this doing will in turn lead to further circumstances in the same direction until we find ourselves conducted step by step to the accomplishment of our object. In this way the understanding of the great principle of the Law of Supply will, by repeated experiences, deliver us more and more completely out of the region of anxious thought and toilsome labour and bring us into a new world where the useful employment of all our powers, whether mental or physical, will only be an unfolding of our individuality upon the lines of its own nature, and therefore a perpetual source of health and happiness; a sufficient inducement, surely, to the careful study of the laws governing the relation between the individual and the Universal Mind.
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"The Edinburgh Lectures in Mental Science" (c) 1909 Thomas Troward, used as public-domain material.