the dore lectures on mental science(脑科学讲座)-第3节
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The reader is therefore asked to think them out carefully for himself；
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and to note their connection with the subject of the next article。
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INDIVIDUALITY。
Individuality is the necessary complement of the Universal Spirit；
which was the subject of our consideration last Sunday。 The whole
problem of life consists in finding the true relation of the individual to the
Universal Originating Spirit； and the first step towards ascertaining this is
to realize what the Universal Spirit must be in itself。 We have already done
this to some extent； and the conclusions we have arrived at are：
That the essence of the Spirit is Life； Love； and Beauty。
That its Motive； or primary moving impulse； is to express the Life；
Love and Beauty which it feels itself to be。
That the Universal cannot act on the plane of the Particular except by
becoming the particular； that is by expression through the individual。
If these three axioms are clearly grasped； we have got a solid
foundation from which to start our consideration of the subject for to…day。
The first question that naturally presents itself is；
If these things be so； why does not every individual express the life；
love； and beauty of the Universal Spirit？ The answer to this question is to
be found in the Law of Consciousness。 We cannot be conscious of
anything except by realizing a certain relation between it and ourselves。 It
must affect us in some way； otherwise we are not conscious of its
existence； and according to the way in which it affects us we recognize
ourselves as standing related to it。 It is this self…recognition on our own
part carried out to the sum total of all our relations； whether spiritual；
intellectual； or physical； that constitutes our realization of life。 On this
principle； then； for the REALIZATION of its own Livingness； the
production of centres of life； through its relation to which this conscious
realization can be attained； becomes a necessity for the Originating Mind。
Then it follows that this realization can only be complete where the
individual has perfect liberty to withhold it； for otherwise no true
realization could have taken place。 For instance； let us consider the
working of Love。 Love must be spontaneous； or it has no existence at all。
We cannot imagine such a thing as mechanically induced love。 But
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anything which is formed so as to automatically produce an effect without
any volition of its own； is。nothing but a piece of mechanism。 Hence if the
Originating Mind is to realize the reality of Love； it can Only be by
relation to some being which has the power to withhold love。 The same
applies to the realization of all the other modes of livingness； so that it is
only in proportion； as the individual life is an independent centre of action；
with the option of acting either positively or negatively； that any real life
has been produced at all。 The further the created thing is from being a
merely mechanical arrangement； the higher is the grade of creation。 The
solar system is a perfect work of mechanical creation； but to constitute
centres which can reciprocate the highest nature of the Divine Mind；
requires not a mechanism； however perfect； but a mental centre which is；
in itself； an independent source of action。 Hence by the requirements of
the case man should be capable of placing himself either in a positive or a
negative relation to the Parent Mind； from which he originates； otherwise
he would be nothing more than a clockwork figure。
In this necessity of the case； then； we find the reason why the life； love；
and beauty of the Spirit are not visibly reproduced in every human being。
They ARE reproduced in the world of nature； so far as a mechanical and
automatic action can represent them； but their perfect reproduction can
only take place on the basis of a liberty akin to that of the Originating
Spirit itself； which therefore implies the liberty of negation as well as of
affirmation。
Why； then； does the individual make a negative choice？ Because he
does not understand the law of his own individuality； and believes it to be
a law of limitation； instead of a Law of Liberty。 He does not expect to find
the starting point of the Creative Process reproduced within himself； and
so he looks to the mechanical side of things for the basis of his reasoning
about life。 Consequently his reasoning lands him in the conclusion that life
is limited； because he has assumed limitation in his premises； and so…
logically cannot escape from it in his conclusion。 Then he thinks that this
is the law and so ridicules the idea of transcending it。 He points to the
sequence of cause and effect； by which death； disease； and disaster； hold
their sway over the individual； and says that sequence is law。 And he is
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perfectly right so far as he goesit is a law； but not THE Law。 When we
have only reached this stage of comprehension； we have yet to learn that a
higher law can include a lower one so completely as entirely to swallow it
up。
The fallacy involved in this negative argument； is the assumption that
the law of limitation is essential in all grades of being。 It is the fallacy of
the old shipbuilders as to the impossibility of building iron ships。 What is
required is to get at the PRINCIPLE which is at the back of the Law in its
affirmative working； and specialize it under higher conditions than are
spontaneously presented by nature； and this can only be done by the
introduction of the personal element； that is to say an individual
intelligence capable of comprehending the principle。 The question； then； is；
what is the principle by which we came into being？ and this is only a
personal application of the general question； How did anything come into
being？ Now； as I pointed out in the preceding article； the ultimate
deduction from physical science is that the originating movement takes
place in the Universal Mind； and is analogous to that of our own
imagination； and as we have just seen； the perfect ideal can only be that of
a being capable of reciprocating ALL the qualities of the Originating Mind。
Consequently man； in his inmost nature； is the product of the Divine Mind
imaging forth an image of itself on the plane of the relative as the
complementary to its own sphere of the absolute。
If we will therefore go to the INMOST principle in ourselves； which
philosophy and Scripture alike declare to be made in the image and
likeness of God； instead of to the outer vehicles which it externalizes as
instruments through which to function on the various planes of being； we
shall find that we have reached a principle in ourselves which stands in
loco dei towards all our vehicles and also towards our environment。 It is
above them all； and creates them； however unaware we may be of the fact；
and relatively to them it occupies the place of first cause。 The recognition
of this is the discovery of our own relation to the whole world of the
relative。 On the other hand this must not lead us into the mistake of
supposing that there is nothing higher； for； as we have already seen； this
inmost principle or ego is itself the effect of an antecedent cause； for it
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proceeds from the imaging process
