|<< Previous Chapter||Next Chapter >>|
WE have seen that the descent from personality, as we know it in ourselves, to matter, as we know it under what we call inanimate forms, is a gradual descent in the scale of intelligence from that mode of being which is able to realize its own will-power as a capacity for originating new trains of causation to that mode of being which is incapable of recognizing itself at all. The higher the grade of life, the higher the intelligence; from which it follows that the supreme principle of Life must also be the ultimate principle of intelligence. This is clearly demonstrated by the grand natural order of the universe. In the Iight of modern science the principle of evolution is familiar to us all, and the accurate adjustment existing between all parts of the cosmic scheme is too self-evident to need insisting upon. Every advance in science consists in discovering new subtleties of connection in this magnificent universal order, which already exists and only needs our recognition to bring it into practical use. If, then, the highest work of the greatest minds consists in nothing else than the recognition of an already existing order, there is no getting away from the conclusion that a paramount intelligence must be inherent in the Life-Principle, which manifests itself as this order; and thus we see that there must be a great cosmic intelligence underlying the totality of things.
The physical history of our planet shows us first an incandescent nebula dispersed over vast infinitudes of space; later this condenses into a central sun surrounded by a family of glowing planets hardly yet consolidated from the plastic primordial matter; then succeed untold millenniums of slow geological formation; an earth peopled by the lowest forms of life, whether vegetable or animal; from which crude beginnings a majestic, unceasing, unhurried, forward movement brings things stage by stage to the condition in which we know them now. Looking at this steady progression it is clear that, however we may conceive the nature of the evolutionary principle, it unerringly provides for the continual advance of the race. But it does this by creating such numbers of each kind that, after allowing a wide margin for all possible accidents to individuals, the race shall still continue: --
"So careful of the type it seems So careless of the single life."
In short, we may say that the cosmic intelligence works by a Law of Averages which allows a wide margin of accident and failure to the individual.
But the progress towards higher intelligence is always in the direction of narrowing down this margin of accident and taking the individual more and more out of the law of averages, and substituting the law of individual selection. In ordinary scientific language this is the survival of the fittest. The reproduction of fish is on a scale that would choke the sea with them if every individual survived; but the margin of destruction is correspondingly enormous, and thus the law of averages simply keeps up the normal proportion of the race. But at the other end of the scale, reproduction is by no means thus enormously in excess of survival. True, there is ample margin of accident and disease cutting off numbers of human beings before they have gone through the average duration of life, but still it is on a very different scale from the premature destruction of hundreds of thousands as against the survival of one. It may, therefore, be taken as an established fact that in proportion as intelligence advances the individual ceases to be subject to a mere law of averages and has a continually increasing power of controlling the conditions of his own survival.
We see, therefore, that there is a marked distinction between the cosmic intelligence and the individual intelligence, and that the factor which differentiates the latter from the former is the presence of individual volition. Now the business of Mental Science is to ascertain the relation of this individual power of volition to the great cosmic law which provides for the maintenance and advancement of the race; and the point to be carefully noted is that the power of individual volition is itself the outcome of the cosmic evolutionary principle at the point where it reaches its highest level. The effort of Nature has always been upwards from the time when only the Iowest forms of life peopled the globe, and it has now culminated in the production of a being with a mind capable of abstract reasoning and a brain fitted to be the physical instrument of such a mind. At this stage the all-creating Life-principle reproduces itself in a form capable of recognizing the working of the evolutionary law, and the unity and continuity of purpose running through the whole progression until now indicates, beyond a doubt, that the place of such a being in the universal scheme must be to introduce the operation of that factor which, up to this point, has been conspicuous by its absence -- the factor, namely, of intelligent individual volition. The evolution which has brought us up to this standpoint has worked by a cosmic law of averages; it has been a process in which the individual himself has not taken a conscious part. But because he is what he is, and leads the van of the evolutionary procession, if man is to evolve further, it can now only be by his own conscious co-operation with the law which has brought him up to the standpoint where he is able to realize that such a law exists. His evolution in the future must be by conscious participation in the great work, and this can only be effected by his own individual intelligence and effort. It is a process of intelligent growth. No one else can grow for us: we must each grow for ourselves; and this intelligent growth consists in our increasing recognition of the universal law, which has brought us as far as we have yet got, and of our own individual relation to that law, based upon the fact that we ourselves are the most advanced product of it. It is a great maxim that Nature obeys us precisely in proportion as we first obey Nature. Let the electrician try to go counter to the principle that electricity must always pass from a higher to a lower potential and he will effect nothing; but let him submit in all things to this one fundamental law, and he can make whatever particular applications of electrical power he will.
These considerations show us that what differentiates the higher from the lower degree of intelligence is the recognition of its own self-hood, and the more intelligent that recognition is, the greater will be the power. The lower degree of self-recognition is that which only realizes itself as an entity separate from all other entities, as the ego distinguished from the non-ego. But the higher degree of self-recognition is that which, realizing its own spiritual nature, sees in all other forms, not so much the non-ego, or that which is not itself, as the alter-ego, or that which is itself in a different mode of expression. Now, it is this higher degree of self-recognition that is the power by which the Mental Scientist produces his results. For this reason it is imperative that he should clearly understand the difference between Form and Being; that the one is the mode of the relative and the mark of subjection to conditions, and that the other is the truth of the absolute and is that which controls conditions.
Now this higher recognition of self as an individualization of pure spirit must of necessity control all modes of spirit which have not yet reached the same level of self-recognition. These lower modes of spirit are in bondage to the law of their own being because they do not know the law; and, therefore, the individual who has attained to this knowledge can control them through that law. But to understand this we must inquire a little further into the nature of spirit. I have already shown that the grand scale of adaptation and adjustment of all parts of the cosmic scheme to one another exhibits the presence somewhere of a marvelous intelligence underlying the whole, and the question is, where is this intelligence to be found? Ultimately we can only conceive of it as inherent in some primordial substance which is the root of all those grosser modes of matter which are known to us, whether visible to the physical eye, or necessarily inferred by science from their perceptible effects. It is that power which, in every species and in every individual, becomes that which that species or individual is; and thus we can only conceive of it as a self-forming intelligence inherent in the ultimate substance of which each thing is a particular manifestation. That this primordial substance must be considered as self-forming by an inherent intelligence abiding in itself becomes evident from the fact that intelligence is the essential quality of spirit; and if we were to conceive of the primordial substance as something apart from spirit, then we should have to postulate some other power which is neither spirit nor matter, and originates both; but this is only putting the idea of a self-evolving power a step further back and asserting the production of a lower grade of undifferentiated spirit by a higher, which is both a purely gratuitous assumption and a contradiction of any idea we can form of undifferentiated spirit at all. However far back, therefore, we may relegate the original starting-point, we cannot avoid the conclusion that, at that point, spirit contains the primary substance in itself, which brings us back to the common statement that it made everything out of nothing. We thus find two factors to the making of all things, Spirit and -- Nothing; and the addition of Nothing to Spirit leaves only spirit: x + o = x.
From these considerations we see that the ultimate foundation of every form of matter is spirit, and hence that a universal intelligence subsists throughout Nature inherent in every one of its manifestations. But this cryptic intelligence does not belong to the particular form excepting in the measure in which it is physically fitted for its concentration into self-recognizing individuality: it lies hidden in that primordial substance of which the visible form is a grosser manifestation. This primordial substance is a philosophical necessity, and we can only picture it to ourselves is something infinitely finer than the atoms which are themselves a philosophical inference of physical science: still, for want of a better word, we may conveniently speak of this primary intelligence inherent in the very substance of things as the Atomic Intelligence. The term may, perhaps, be open to some objections, but it will serve our present purpose as distinguishing this mode of spirit's intelligence from that of the opposite pole, or Individual Intelligence. This distinction should be carefully noted because it is by the response of the atomic intelligence to the individual intelligence that thought-power is able to produce results on the material plane, as in the cure of disease by mental treatment, and the like. Intelligence manifests itself by responsiveness, and the whole action of the cosmic mind in bringing the evolutionary process from its first beginnings up to its present human state is nothing else but a continual intelligent response to the demand which each stage in the progress has made for an adjustment between itself and its environment. Since, then, we have recognized the presence of a universal intelligence permeating all things, we must also recognize a corresponding responsiveness hidden deep down in their nature and ready to be called into action when appealed to. All mental treatment depends on this responsiveness of spirit in its lower degrees to higher degrees of itself. It is here that the difference between the mental scientist and the uninstructed person comes in; the former knows of this responsiveness and makes use of it, and the latter cannot use it because he does not know it.
|<< Previous Chapter||Next Chapter >>|
Up to "Edinburgh" index
Please report errors or broken links to <firstname.lastname@example.org >.
"The Edinburgh Lectures in Mental Science" (c) 1909 Thomas Troward, used as public-domain material.