meaningless to us: to appreciate them we must share the mental
attitude of their creator. This is a universal principle; if we
do not enter into the Spirit of a thing, it is dead so far as we
are concerned; but if we do enter into it we reproduce in
ourselves the same quality of life which called that thing into
existence.
Now if this is a general principle, why can we not carry it to a
higher range of things? Why not to the highest point of all? May
we not enter into the originating Spirit of Life itself, and so
reproduce it in ourselves as a perennial spring of livingness?
This, surely, is a question worthy of our careful consideration.
The spirit of a thing is that which is the source of its inherent
movement, and therefore the question before us is, what is the
nature of the primal moving power, which is at the back of the
endless array of life which we see around us, our own life
included? Science gives us ample ground for saying that it is not
material, for science has now, at least theoretically, reduced
all material things to a primary ether, universally distributed,
whose innumerable particles are in absolute equilibrium; whence
it follows on mathematical grounds alone that the initial
movement which began to concentrate the world and all material
substances out of the particles of the dispersed ether, could not
have originated in the particles themselves. Thus by a necessary
deduction from the conclusions of physical science, we are
compelled to realize the presence of some immaterial power
capable of separating off certain specific areas for the display
of cosmic activity, and then building up a material universe with
all its inhabitants by an orderly sequence of evolution, in which
each stage lays the foundation for the development of the stage,
which is to follow--in a word we find ourselves brought face to
face with a power which exhibits on a stupendous scale, the
faculties of selection and adaptation of means to ends, and thus
distributes energy and life in accordance with a recognizable
scheme of cosmic progression. It is therefore not only Life, but
also Intelligence, and Life guided by Intelligence becomes
Volition. It is this primary originating power which we mean when
we speak of "The Spirit," and it is into this Spirit of the whole
universe that we must enter if we would reproduce it as a spring
of Original Life in ourselves.
Now in the case of the productions of artistic genius we know
that we must enter into the movement of the creative mind of the
artist, before we can realize the principle which gives rise to
his work. We must learn to partake of the feeling, to find
expression for which is the motive of his creative activity. May
we not apply the same principle to the Greater Creative Mind with
which we are seeking to deal? There is something in the work of
the artist which is akin to that of original creation. His work,
literary, musical, or graphic is original creation on a miniature
scale, and in this it differs from that of the engineer, which is
constructive, or that of the scientist which is analytical; for
the artist in a sense creates something out of nothing, and
therefore starts from the stand-point of simple feeling, and not
from that of a pre-existing necessity. This, by the hypothesis of
the case, is true also of the Parent Mind, for at the stage where
the initial movement of creation takes place, there are no
existing conditions to compel action in one direction more than
another. Consequently the direction taken by the creative impulse
is not dictated by outward circumstances, and the primary
movement must therefore be entirely due to the action of the
Original Mind upon itself; it is the reaching out of this Mind
for realization of all that it feels itself to be.
The creative process thus in the first instance is purely a
matter of feeling--exactly what we speak of as "motif" in a work
of art.
Now it is this original feeling that we need to enter into,
because it is the fons et origo of the whole chain of causation
which subsequently follows. What then can this original feeling
of the Spirit be? Since the Spirit is Life-in-itself, its feeling
can only be for the fuller expression of Life--any other sort of
feeling would be self-destructive and is therefore inconceivable.
Then the full expression of Life implies Happiness, and Happiness
implies Harmony, and Harmony implies Order, and Order implies
Proportion, and Proportion implies Beauty; so that in recognizing
the inherent tendency of the Spirit towards the production of
Life, we can recognise a similar inherent tendency to the
production of these other qualities also; and since the desire to
bestow the greater fulness of joyous life can only be described
as Love, we can sum up the whole of the feeling which is the
original moving impulse in the Spirit as Love and Beauty--the
Spirit finding expression through forms of beauty in centres of
life, in harmonious reciprocal relation to itself. This is a
generalized statement of the broad principle by which Spirit
expands from the innermost to the outermost, in accordance with a
Law of tendency inherent in itself.
It sees itself, as it were, reflected in various centres of life
and energy, each with its appropriate form; but in the first
instance these reflections can have no existence except within
the originating Mind. They have their first beginning as mental
images, so that in addition to the powers of Intelligence and
Selection, we must also realise that of Imagination as belonging
to the Divine Mind; and we must picture these powers as working
from the