Opulence of the Soul: Chapter 1
Tuesday, December 8, 2015
CHAPTER
1
THE
LAW OF SPIRIT
וַיִּיצֶר יְהוָה אֱלֹהִים אֶת-הָאָדָם,
עָפָר מִן-הָאֲדָמָה, וַיִּפַּח בְּאַפָּיו, נִשְׁמַת חַיִּים; וַיְהִי הָאָדָם,
לְנֶפֶשׁ חַיָּה
“Then
the LORD God formed man of the dust of the ground, and breathed into his
nostrils the breath of life; and man became a living soul” (Genesis 2:7).
The
Law of the Spirit can be seen in an evolving process of the very widest scope.
We can follow it up from the intelligence of spirit subsisting in initial
atoms, to the collection of atoms into molecules, molecules into tissues,
tissues into organs, and organs into the conscious identity of the individual.
But there is no reason why this law should cease to operate at this point or at
any point short of the Infinite whole. The test of the soundness of any principle
is it can operate as effectively on a large scale as on a small one. If,
therefore, we continue to follow up the law we have been considering, it leads
us to a unit of intelligence as far superior to that of the individual man as
the unity of his individual intelligence is superior to that of the
intelligence of any single atom of his body. Now since the relation of man to
the lower modes of the spirit is that of superior intelligence, what must be
his relation to the higher modes?
In
any harmoniously constituted system the relation of the part to the whole never
interferes with the free operation of the part in the performance of its own
functions; but, on the contrary, it is precisely by means of this relation that
each part is maintained in a position to discharge all functions for which it
is fitted. Thus, the subordination of the individual man to the supreme mind,
so far from curtailing his liberty, is the very condition which makes liberty
possible. The generic movement of the whole necessarily carries the part along
with it; and so long as the part allows itself to be carried onwards there will
be no hindrance to its free working in any direction for which it is fitted by
its own individuality.
If,
therefore, we would employ the universal law of spirit to protect and direct
our own little individual worlds, we must also recognize it in respect to the
supreme center around which we ourselves revolve, but not in the old way of
supposing this center is an unpredictable individuality external to ourselves
which can be coaxed or persuaded into giving us the good which he would not
give of his own volition. So long as we retain this infantile idea we have not
come into the liberty which results from the knowledge of the certainty of Law.
Supreme Mind is Supreme Law and can be calculated upon with the same accuracy
as when manifested in any of the particular laws of the physical world; and the
result of studying, understanding, and obeying this Supreme Law is to thereby acquire
the power to use it and use it correctly. Nor need we fear it with the old fear
which comes from ignorance, for we can rely with confidence upon the
proposition the whole can have no interest adverse to the parts of which it is
composed; and conversely the part can have no interest adverse to the whole.
Our
ignorance of our relation the whole may make us appear to have separate interests,
but a truer knowledge must always show such an idea to be mistaken. Just as the
responsiveness of spirit which is lower in degree than our individuality
manifests itself as obedience when our individuality “wills” our legs to walk,
so our higher degree manifests itself as in-flowing intelligence and in-flowing
power when our individuality looks up to it for expression. In so looking
upwards we are looking to the higher degrees of our self, as our arms and legs
are lower expressions of our self, and since it is impossible to conceive of
spirit otherwise than a continuously expanding principle of Life, the demand
for such increased expression must, by the inherent nature of spirit, be met by
a corresponding supply of continually growing intelligence and power. Thus, by
a natural law, the demand creates the supply, and this supply may be freely
applied to any and every subject-matter commending itself to us. There is no
limit to the supply of this energy other than what we ourselves put to it by
out thought; nor is there any limit to the purposes we may make it serve other
than the two grand Laws of Order, one which says all things must be used for
the purpose of promote more livingness which we could call “benevolence” or “altruism”
and the other which says any inverted purpose will become destructive. The
consideration of the intelligent and responsive nature of spirit shows there
can be no limitations but these two. The one is a limitation inherent in spirit
itself, and the other is a limitation which has no root except in our own
ignorance.
It
is true that to maintain our healthy action within the circle of our own
individual world we must continually move forward with the movement of the
larger whole of which we form a part. But this does not imply any restriction
of our liberty to make the fullest use of our lives in accordance with those
universal principles of life upon which they are founded; for there is not one
law for the part and another for the whole, but the same law of Being permeates
both alike. In proportion, therefore, as we realize the true law of our own
individuality we shall find it is one with the law of progress for everyone.
Selfishness,
on the other hand, is a narrow view which loses sight of our place in relation
to the whole, not perceiving it is from this very relation our livingness is
drawn. It is ignorance of our own possibilities and thus is a limitation to our
own powers. It is a failure to recognize ourselves as individual manifestations
of the same spirit which expresses itself throughout the universe as that power
of intelligent responsiveness which we call Love.
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