The Dore Lectures on Mental Science [33]
of the generic relation of the soul to the Infinite Spirit from which it proceeds. The relation itself is universal and results from the very nature of the creative process, but the law of the universal relation admits of particular specialization exactly in the same way as all other natural laws--it is simply applying to the supreme Law of Life the same method by which we have learnt to make iron float, that is to say by a fuller recognition of what the Law is in itself. Whatever other meanings we may apply to the name Messiah, it undoubtedly stands for the absolutely perfect manifestation in the individual of all the infinite possibilities of the Principle of Life.
Now it was because this grand ideal is the basis on which the Hebrew nationality was founded that Jesus made this statement. This foundation had been lamentably misconceived by the Jewish people; but nevertheless, however imperfectly, they still held by it, and from them this ideal has spread throughout the Christian world. Here also it continues to be lamentably misconceived, nevertheless it is still retained, and only needs to be recognized in its true light as a universal principle, instead of an unintelligible dogma, to become the salvation of the world. Hence, as affording the medium through which this supreme ideal has been preserved and spread, it is true that "Salvation is of the Jews."
Their fundamental idea was right but their apprehension of it was wrong--that is why the Master at the same time sweeps away the national worship of the temple and preserves the national idea of the Messiah; and this is equally true of the Christian world at the present day. If salvation is anything real it must have its cause in some law, and if there is a law it must be founded upon some universal principle: therefore it is this principle which we must seek if we would understand this teaching of the Master's.
Now whether we take the Bible story of the birth of Christ literally or symbolically, it teaches one great lesson. It teaches that the All-originating Spirit is the true Parent of the individual both in soul and body. This is nothing else than realizing from the stand-point of the individual what we cannot help realizing in regard to the original creation of the cosmos-- it is the realization that the All-originating Spirit is at once the Life and the Substance in each individual here and now, just as it must have been in the origin of all things. Human parentage counts for nothing--it is only the channel through which Universal Spirit has acted for the concentration of an individual centre; but the ultimate cause of that centre, both in life and substance, continues at every moment to be the One same Originating Spirit.
This recognition cuts away the root of all the power of the negative, and so in principle it delivers us from all evil, for the root of evil is the denial of the power of the Spirit to produce good. When we realize that the Spirit is finding its own individualization in us in its two-fold essence as Life and Substance, then we see that it must be both able and willing to create for us all good. The only limit is that which we ourselves impose by denying its operation, and when we realize the inherent creativeness of Spirit we find that there is no reason why we should stop short at any point and say that it can go no further. Our error is in looking on the life of the body as separate from the life of the Spirit, and this error is met by the consideration that, in its ultimate nature, Substance must emanate from Spirit and is nothing else than the record of Spirit's conception of itself as finding expression in space and time. And when this becomes clear it follows that Substance need not be taken into calculation at all. The material form stands in the same relation to Spirit that the image projected on the screen stands to the slide in the lantern. If we wish to change the exhibited subject we do not manipulate the reflection on the screen, but we alter the slide; and in like manner, when we come to realize the true nature of the
Now it was because this grand ideal is the basis on which the Hebrew nationality was founded that Jesus made this statement. This foundation had been lamentably misconceived by the Jewish people; but nevertheless, however imperfectly, they still held by it, and from them this ideal has spread throughout the Christian world. Here also it continues to be lamentably misconceived, nevertheless it is still retained, and only needs to be recognized in its true light as a universal principle, instead of an unintelligible dogma, to become the salvation of the world. Hence, as affording the medium through which this supreme ideal has been preserved and spread, it is true that "Salvation is of the Jews."
Their fundamental idea was right but their apprehension of it was wrong--that is why the Master at the same time sweeps away the national worship of the temple and preserves the national idea of the Messiah; and this is equally true of the Christian world at the present day. If salvation is anything real it must have its cause in some law, and if there is a law it must be founded upon some universal principle: therefore it is this principle which we must seek if we would understand this teaching of the Master's.
Now whether we take the Bible story of the birth of Christ literally or symbolically, it teaches one great lesson. It teaches that the All-originating Spirit is the true Parent of the individual both in soul and body. This is nothing else than realizing from the stand-point of the individual what we cannot help realizing in regard to the original creation of the cosmos-- it is the realization that the All-originating Spirit is at once the Life and the Substance in each individual here and now, just as it must have been in the origin of all things. Human parentage counts for nothing--it is only the channel through which Universal Spirit has acted for the concentration of an individual centre; but the ultimate cause of that centre, both in life and substance, continues at every moment to be the One same Originating Spirit.
This recognition cuts away the root of all the power of the negative, and so in principle it delivers us from all evil, for the root of evil is the denial of the power of the Spirit to produce good. When we realize that the Spirit is finding its own individualization in us in its two-fold essence as Life and Substance, then we see that it must be both able and willing to create for us all good. The only limit is that which we ourselves impose by denying its operation, and when we realize the inherent creativeness of Spirit we find that there is no reason why we should stop short at any point and say that it can go no further. Our error is in looking on the life of the body as separate from the life of the Spirit, and this error is met by the consideration that, in its ultimate nature, Substance must emanate from Spirit and is nothing else than the record of Spirit's conception of itself as finding expression in space and time. And when this becomes clear it follows that Substance need not be taken into calculation at all. The material form stands in the same relation to Spirit that the image projected on the screen stands to the slide in the lantern. If we wish to change the exhibited subject we do not manipulate the reflection on the screen, but we alter the slide; and in like manner, when we come to realize the true nature of the