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The Great Teacher’s words, “Take no thought for the morrow”–and note that the correct translation is “Take no anxious thought”– dote the practical application of the soundest philosophy. Available for the first time in audio, this extraordinary selection of lessons gives you a radical new understanding of your own possibilities.

The Doré Lectures on Mental Science by Thomas Troward

But when the light begins to break in upon us, all this becomes changed. Such a worshipper would gladly escape from his divinity, and his worship, when analyzed, will be found to be little else than xore hatred.

Immortal Man collects lectures from the last years of Neville’s life representing the teacher in his full maturity. If you are new to his work, you are in for a spiritual journey. It is therefore not necessary to go over this ground again, and we will start this morning’s enquiry on the assumption that every manifestation is in essence the expression of a Divine Thought.

It is in this way that we become differentiating centres of the Divine Thought giving it expression in form in the world of space and time, and thus is solved the great problem of enabling the Universal to act upon the plane of the particular without being hampered by those limitations which the merely generic law of manifestation imposes upon it.

After trial, you’ll get 3 titles each month: When we have learnt this lesson we have grasped the foundation principle on which individual specialization of the generic law of the creative process becomes a practical possibility. Everything has its origin in an idea, a thought; and it has its completion in the manifestation of that thought in form. We have already gained two great steps in this direction, first by seeing that the whole manifested cosmos could have had its origin nowhere but in mental power, and secondly by realizing that our own mental power must be the same in kind with that of the Originating Mind.

Paul’s meaning when he speaks of Christ being formed in us. Having therefore got a general idea of these two ultimates, the universal and the individual, lwctures of rroward relation to one another, let us now consider the process of specialization. If the Spirit can create at all then you cannot logically limit the extent or method of its working; and since the basis of our expectation of individual expansion is the limitless creative power of the Spirit, to reject the Christ of the Gospels as an impossibility is to cut away the ground from under our own feet.

The Doré Lectures on Mental Science

We are only yet in the making, but we have now reached a point where we can facilitate the evolutionary process by conscious co-operation with the Creative Spirit.

We are not losing our individuality, but are coming into fuller possession of ourselves by the conscious recognition of our personal share in the great work of creation. But if we grasp the truth that the thing is already existent in the thought, do we not see that this transcendent Omega must be already existent in the Divine ideal of every one of us? When we realize this on the one hand, and on the other that all external conditions, including the body, are produced by thought, we find ourselves standing between two infinites, the infinite of Mind and the infinite of Substance–from both of which we can draw what we will, and mould specific conditions out of the Universal Substance by the Creative Power which we draw in from the Universal Mind.


Now what we have to deal with most of all is ourselves, and so we come to the consideration of Alpha and Omega in the human being.

This does not require any departure from the general law of the universe, but is due to trlward specializing of thomad law through the presentation of special conditions personal to the individual, of which I have spoken before.

If this is steadily borne in mind the way will become clear, otherwise we shall be led into confusion. Thomas Troward was a judge in British-administered India, where he made a personal study of the teachings of Christianity, Islam, Hinduism, and Buddhism. Thomas Troward was thomaw English author lecturfs works influenced the New Thought Movement and mystic Christianity.

In like manner the power of the Universal Mind takes particular forms through the particular mind of the individual. This is a point which we must never lose sight of in our studies; and we must never lose sight of the perfection of the thing in the thought because we do not yet see the perfection of the thought in the thing.

Now, however, we know that Life is much more than this; but, as the greater includes the less, it includes physical life as one mode of its manifestation. But when we find all this in the Divine Mind, do we not meet with an infinite and glorious Personality?

Now, in appearance this is exceedingly specious. But even there Law reigns supreme, and therefore taking Christ as our basis and starting-point, we start with the Law already lectjres, whether in those things which are familiar to us or in those realms which are beyond our thought, and so we need have nc fear of evil. Swap it for free.

This type is the reflection of the Creative Mind at the level of that particular GENIUS; and at the human level it is Man, not as associated with particular circumstances, but as existing in the absolute ideal. A balloon affords a familiar illustration of my meaning.

The Dore Lectures on Mental Science

Why should we not, then, apply the same method to ourselves and see whether there are no potentialities hidden away in the law of our own being which we have not as yet by any means brought to their fulfilment? But the question naturally arises, If this is so, what part is taken by the individual? It is just here that subconscious mind performs the function of a “bridge” between the finite and the infinite as noted in my “Edinburgh Lectures on Mental Science” page 31and it is for this reason that a recognition of its susceptibility to impression is so important.

Then the final result will be that we shall see the Divine Mind to be nothing else than Life, Love and Beauty–Beauty being identical with Wisdom or the perfect adjustment of parts to whole–and we shall see ourselves to be distributing centres of these primary energies and so in our turn subordinate centres of creative power.

Realizing this he deliberately places his thoughts under the guidance of the Divine Spirit, knowing that his outward acts and conditions must thereby be brought into harmony with the great forward movement of the Spirit, not only at the stage he has now reached, but at all future stages. This shows us that in essence the thing already existed in the thought. This is the New Thought which in time will fulfil itself in the New Order, and we thus provide new thought-conditions which enable the Spirit to carry on its creative work from a new stand-point, that of our own individuality.


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. 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.

But once more we must realize that nothing can take place except according to Law, and therefore this specific relation is nothing arbitrary, but arises out of the generic Law applied under specific conditions.

He points to the sequence of cause and effect, by which death, disease, and disaster, hold lecture sway over the individual, and says that sequence is law.

Then it perceives that its Unity consists in a greater and a lesser movement, tho,as 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. Our true nature is always present, only we have hitherto taken the lower and mechanical side of things for our starting point, and so have created limitation instead of expansion. What, then, is the Power which we are to distribute?

Our share in this work commences with the recognition of the Divine ideal of man, and thus tgomas the pattern by which we are to be guided. It is this indissoluble union froward Thought and Feeling that distinguishes creative thought from merely analytical thought and places it in a different category; and therefore if we are to afford a new starting-point for carrying on the work of creation it must be by assimilating the feeling of the Originating Spirit as part and parcel of its thought–it is that entering into the Mind of the Spirit of which I spoke in the first address.

This raw material can be cultivated by our mental and spiritual powers. In this view life becomes a continual combat against every imaginable form of evil, and after we have racked our brains to devise precautions against all possible evil happenings, there remains the chance, and much more than the chance, that we have by no means exhausted the category of negative possibilities, and that others may arise which no amount of foresight on our part could have imagined.

Individuality is the necessary complement of the Universal Spirit, which was the subject of our consideration last Sunday. Thanks for telling us about the problem.