The Dore Lectures on Mental Science [18]
it is that power of Spirit which sends forth the whole creation as its expression of itself, and it is for this reason that I have drawn attention in the preceding lectures to the idea of the creation ex nihilo of the whole visible universe. As Eastern and Western Scriptures alike tell us it is the breathing-forth of Original Spirit; and if you have followed what I have said regarding the reproduction of this Spirit in the individual--that by the very nature of the creative process the human mind must be of the same quality with the Divine Mind--then we find that a second mode of the Originating Spirit becomes possible, namely that of operation through the individual mind. But whether acting cosmically or personally it is always the same Spirit and therefore cannot lose its inherent character which is-that of the Power which creates ex nihilo. It is the direct contradiction of the maxim "ex nihilo nihil fit"--nothing can be made out of nothing; and it is the recognition of the presence in ourselves of this power, which can make something out of nothing, that is the key to our further progress. As the logical outcome of the cosmic creative process, the evolutionary work reaches a point where the Originating Power creates an image of itself; and thus affords a fresh point of departure from which it can work specifically, just as in the cosmic process it works generically. From this new standpoint it does not in any way contradict the laws of the cosmic order, but proceeds to specialize them, and thus to bring out results through the individual which could not be otherwise attained.
Now the Spirit does this by the same method as in the Original Creation, namely by creating em nihilo; for otherwise it would be bound by the limitations necessarily inherent in the cosmic form of things, and so no fresh creative starting point would have been attained. This is why the Bible lays such stress on the principle of Monogenesis, or creation from a single power instead of from a pair or syzegy; and it is on this account that we are told that this One-ness of God is the foundation of all the commandments, and that the "Son of God" is declared to be "monogenes" or one-begotten, for that is the correct translation of the Greek word. The immense importance of this principle of creation from a single power will become apparent as we realize more fully the results proceeding from the assumption of the opposite principle, or the dualism of the creative power; but as the discussion of this great subject would require a volume to itself, I must, at present, content myself with saying that this insistence of the Bible upon the singleness of the Creative Power is based upon a knowledge which goes to the very root of esoteric principles, and is therefore not to be set aside in favour of dualistic systems, though superficially the latter may appear more consonant to reason.
If, then, it is possible to put the Great Affirmation into words it is that God is ONE and that this ONE finds centre in ourselves; and if the full meaning of this statement is realized, the logical result will be found to be a new creation both in and from ourselves. We shall realize in ourselves the working of a new principle whose distinguishing feature is its simplicity. It is ONE-ness and is not troubled about any second. Hence what it contemplates is not how its action will be modified by that of some second principle, something which will compel it to work in a particular manner and so limit it; but what it contemplates is its own Unity. Then it perceives that its Unity consists in a greater and a lesser movement, just as the rotation of the earth on its axis does not interfere with its rotation round the sun but are both motions of the same unit, and are definitely related to each other. In like manner we find that the Spirit is moving simultaneously in the macrocosm of the universe and in the microcosm of the individual, and the two movements harmonize because they are that of the same Spirit, and the latter is included in the former and pre-supposes it. The Great
Now the Spirit does this by the same method as in the Original Creation, namely by creating em nihilo; for otherwise it would be bound by the limitations necessarily inherent in the cosmic form of things, and so no fresh creative starting point would have been attained. This is why the Bible lays such stress on the principle of Monogenesis, or creation from a single power instead of from a pair or syzegy; and it is on this account that we are told that this One-ness of God is the foundation of all the commandments, and that the "Son of God" is declared to be "monogenes" or one-begotten, for that is the correct translation of the Greek word. The immense importance of this principle of creation from a single power will become apparent as we realize more fully the results proceeding from the assumption of the opposite principle, or the dualism of the creative power; but as the discussion of this great subject would require a volume to itself, I must, at present, content myself with saying that this insistence of the Bible upon the singleness of the Creative Power is based upon a knowledge which goes to the very root of esoteric principles, and is therefore not to be set aside in favour of dualistic systems, though superficially the latter may appear more consonant to reason.
If, then, it is possible to put the Great Affirmation into words it is that God is ONE and that this ONE finds centre in ourselves; and if the full meaning of this statement is realized, the logical result will be found to be a new creation both in and from ourselves. We shall realize in ourselves the working of a new principle whose distinguishing feature is its simplicity. It is ONE-ness and is not troubled about any second. Hence what it contemplates is not how its action will be modified by that of some second principle, something which will compel it to work in a particular manner and so limit it; but what it contemplates is its own Unity. Then it perceives that its Unity consists in a greater and a lesser movement, just as the rotation of the earth on its axis does not interfere with its rotation round the sun but are both motions of the same unit, and are definitely related to each other. In like manner we find that the Spirit is moving simultaneously in the macrocosm of the universe and in the microcosm of the individual, and the two movements harmonize because they are that of the same Spirit, and the latter is included in the former and pre-supposes it. The Great