The Dore Lectures by Thomas Troward, Chapter Four

The Dore Lectures by Thomas Troward, Chapter Four

THE LIFE OF THE SPIRIT.

The three preceding lectures have touched upon certain fundamental truths in a definite order—first the nature of the Originating Spirit itself, next the generic relation of the individual to this All-embracing Spirit, and lastly the way to specialize this relation so as to obtain greater results from it than spontaneously arise by its merely generic action, and we have found that this can only be done through a new order of thought. This sequence is logical because it implies a Power, an Individual who understands the Power, and a Method of applying the power deduced from understanding its nature. These are general principles without realizing which it is impossible to proceed further, but assuming that the reader has grasped their significance, we may now go on to consider their application in greater detail.

Now this application must be a personal one, for it is only through the individual that the higher specialization of the power can take place, but at the same time this must not lead us to suppose that the individual, himself, brings the creative force into being. To suppose this is inversion; and we cannot impress upon ourselves too deeply that the relation of the individual to the Divine Spirit is that of a distributor, and not that of the original creator. If this is steadily borne in mind the way will become clear, otherwise we shall be led into confusion.

What, then, is the Power which we are to distribute? It is the Originating Spirit itself. We are sure that it is this because the new order of thought always begins at the beginning of any series which it contemplates bringing into manifestation, and it is based upon the fact that the origin of everything is Spirit. It is in this that its creative power resides; hence the person who is in the true new order of thought assumes as an axiomatic fact that what he has to distribute, or differentiate into manifestation is nothing else than the Originating Spirit. This being the case, it is evident that the PURPOSE of the distribution must be the more perfect expression of the Originating Spirit as that which it is in itself, and what it is in itself is emphatically Life. What is seeking for expression, then, is the perfect Livingness of the Spirit; and this expression is to be found, through ourselves, by means of our renewed mode of thought. Let us see, then, how our new order of thought, with regard to the Principle of Life, is likely to operate In our old order of thought we have always associated Life with the physical body—life has been for us the supreme physical fact. 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. The true order does not require us to deny the reality of physical life or to call it an illusion; on the contrary it sees in physical life the completion of a great creative series, but it assigns it the proper place in that series, which is what the old mode of thought did not.

When we realize the truth about the Creative Process, we see that the originating life is not physical: its livingness consists in thought and feeling. By this inner movement it throws out vehicles through which to function, and these become living forms because of the inner-principle which is sustaining them; so that the Life with which we are primarily concerned in the new order is the life of thought and feeling in ourselves as the vehicle, or distributing medium, of the Life of the Spirit.

Then, if we have grasped the idea of the Spirit as the great FORMING Power, as stated in the last lecture, we shall seek in it the fountain-head of Form as well as of Power: and as a logical deduction from this we shall look to it to give form to our thoughts and feelings. If the principle is once recognized the sequence is obvious. The form taken by our outward conditions, whether of body or circumstance, depends on the form taken by our thoughts and feelings, and our thoughts and feelings will take form from that source from which we allow them to receive suggestion. Accordingly if we allow them to accept their fundamental suggestions from the relative and limited, they will assume a corresponding form and transmit them to our external environment, thus repeating the old order of limitation in a ceaselessly recurring round. Now our object is to get out of this circle of limitation, and the only way to do so is to get our thoughts and feelings moulded into new forms continually advancing to greater and greater perfection. To meet this requirement, therefore, there must be a forming power greater than that of our own unaided conceptions, and this is to be found in our realization of the Spirit as the Supreme Beauty, or Wisdom, moulding our thoughts and feelings into shapes harmoniously adjusted to the fullest expression, in and through us, of the Livingness which Spirit is in itself.

Now this is nothing more than transferring to the innermost plane of origination, a principle with which all readers who are "in the thought" may be presumed to be quite familiar—the principle of Receptiveness. We all know what is meant by a receptive mental attitude when applied to healing or telepathy; and does it not logically follow that the same principle may be applied to the receiving of life itself from the Supreme Source? What is wanted, therefore, is to place ourselves in a receptive mental attitude towards the Universal Spirit with the intention of receiving its forming influence into our mental substance. It is always the presence of a definite intention that distinguishes the intelligent receptive attitude of mind from a merely sponge-like absorbency, which sucks in any and every influence that may happen to be floating round: for we must not shut our eyes to the fact that there are various influences in the mental atmosphere by which we are surrounded, and some of them of the most undesirable kind. Clear and definite intention is therefore as necessary in our receptive attitude as in our active and creative one; and if our intention is to have our own thoughts and feelings moulded into such forms as to express those of the Spirit, then we establish that relation to the Spirit which, by the conditions of the case, must necessarily lead us to the conception of new ideals vitalised by a power which will enable us to bring them into concrete manifestation. 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. 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 31), and it is for this reason that a recognition of its susceptibility to impression is so important.

By establishing, then, a personal relation to the life of the Spirit, the sphere of the individual becomes enlarged. The reason is that he allows a greater intelligence than his own to take the initiative; and since he knows that this Intelligence is also the very Principle of Life itself, he cannot have any fear that it will act in any way to the diminution of his individual life, for that would be to stultify its own operation—it would be self-destructive action which is a contradiction in terms to the conception of Creative Spirit. Knowing, then, that by its inherent nature this Intelligence can only work to the expansion of the individual life, we can rest upon it with the utmost confidence and trust it to take an initiative which will lead to far greater results than any we could forecast from the stand-point of our own knowledge. So long as we insist on dictating the particular form which the action of the Spirit is to take, we limit it, and so close against ourselves avenues of expansion which might otherwise have been open to us; and if we ask ourselves why we do this we shall find that in the last resort it is because we do not believe in the Spirit as a FORMING power. We have, indeed, advanced to the conception of it as executive power, which will work to a prescribed pattern, but we have yet to grasp the conception of it as versed in the art of design, and capable of elaborating schemes of construction, which will not only be complete in themselves, but also in perfect harmony with one another. When we advance to the conception of the Spirit as containing in itself the ideal of Form as well as of Power, we shall cease from the effort of trying to force things into a particular shape, whether on the inner or the outer plane, and shall be content to trust the inherent harmoniousness or Beauty of the Spirit to produce combinations far in advance of anything that we could have conceived ourselves.

This does not mean that we shall reduce ourselves to a condition of apathy, in which all desire, expectation and enthusiasm have been quenched, for these are the mainspring of our mental machinery; but on the contrary their action will be quickened by the knowledge that there is working at the back of them a Formative Principle so infallible that it cannot miss its mark; so that however good and beautiful the existing forms may be, we may always rest in the happy expectation of something still better to come. And it will come by a natural law of growth, because the Spirit is in itself the Principle of Increase. They will grow out of present conditions for the simple reason that if you are to reach some further point it can only be by starting from where you are now. Therefore it is written, "Despise not the day of small things." 

There is only one proviso attached to this forward movement of the Spirit in the world of our own surroundings, and that is that we shall co-operate with it; and this co-operation consists in making the best use of existing conditions in cheerful reliance on the Spirit of Increase to express itself through us, and for us, because we are in harmony with it. This mental attitude will be found of immense value in setting us free from worry and anxiety, and as a consequence our work will be done in a much more efficient manner. We shall do the present work FOR ITS OWN sake, knowing that herein is the principle of unfoldment; and doing it simply for its own sake we shall bring to bear upon it a power of concentration which cannot fail of good results—and this quite naturally and without any toilsome effort. We shall then find that the secret of co-operation is to have faith in ourselves because we first have faith in God; and we shall discover that this Divine self-confidence is something very different from a boastful egotism which assumes a personal superiority over others. It is simply the assurance of a man who knows that he is working in accordance with a law of nature. He does not claim as a personal achievement what the Law does FOR him: but on the other hand he does not trouble himself about outcries against his presumptuous audacity raised by persons who are ignorant of the Law which he is employing. He is therefore neither boastful nor timorous, but simply works on in cheerful expectancy because he knows that his reliance is upon a Law which cannot be broken.

In this way, then, we must realize the Life of the Spirit as being also the Law of the Spirit. The two are identical, and cannot deny themselves. Our recognition of them gives them a new starting point through our own mentality, but they still continue to be the same in their nature, and unless limited or inverted by our mental affirmation of limited or inverted conditions, they are bound to work out into fuller and continually fuller expression of the Life, Love, and Beauty which the Spirit is in itself. Our path, therefore, is plain; it is simply to contemplate the Life, Love, and Beauty of the Originating Spirit and affirm that we are already giving expression to it in our thoughts and in our actions however insignificant they may at present appear. This path may be very narrow and humble in its beginning, but it ever grows wider and mounts higher, for it is the continually expanding expression of the Life of the Spirit which is infinite and knows no limits.

The Dore Lectures by Thomas Troward, Chapter Three

The Dore Lectures by Thomas Troward, Chapter Three

THE NEW THOUGHT AND THE NEW ORDER.

In the two preceding lectures I have endeavoured to reach some conception of what the All-originating Spirit is in itself, and of the relation of the individual to it. So far as we can form any conception of these things at all we see that they are universal principles applicable to all nature, and, at the human level, applicable to all men: they are general laws the recognition of which is an essential preliminary to any further advance, because progress is made, not by setting aside the inherent law of things, which is impossible, but by specializing it through presenting conditions which will enable the same principle to act in a less limited manner. Having therefore got a general idea of these two ultimates, the universal and the individual, and of their relation to one another, let us now consider the process of specialization. In what does the specialization of a natural law consist? It consists in making that law or principle produce an effect which it could not produce under the simply generic conditions spontaneously provided by nature. This selection of suitable conditions is the work of Intelligence, it is a process of consciously arranging things in a new order, so as to produce a new result. The principle is never new, for principles are eternal and universal; but the knowledge that the same principle will produce new results when working under new conditions is the key to the unfoldment of infinite possibilities. What we have therefore to consider is the working of Intelligence in providing specific conditions for the operation of universal principles, so as to bring about new results which will transcend our past experiences. The process does not consist in the introduction of new elements, but in making new combinations of elements which are always present; just as our ancestors had no conception of carriages that could go without horses, and yet by a suitable combination of elements which were always in existence, such vehicles are common objects in our streets today. How, then, is the power of Intelligence to be brought to bear upon the generic law of the relation between the Individual and the Universal so as to specialize it into the production of greater results than those which we have hitherto obtained?

All the practical attainments of science, which place the civilized world of to-day in advance of the times of King Alfred or Charlemagne, have been gained by a uniform method, and that a very simple one. It is by always enquiring what is the affirmative factor in any existing combination, and asking ourselves why, in that particular combination, it does not act beyond certain limits. What makes the thing a success, so far as it goes, and what prevents it going further? Then, by carefully considering the nature of the affirmative factor, we see what sort of conditions to provide to enable it to express itself more fully. This is the scientific method; it has proved itself true in respect of material things, and there is no reason why it should not be equally reliable in respect of spiritual things also.

Taking this as our method, we ask, What is the affirmative factor in the whole creation, and in ourselves as included in the creation, and, as we found in the first lecture, this factor is Spirit—that invisible power which concentrates-the primordial ether into forms, and endows those forms with various modes of motion, from the simply mechanical motion of the planet up to the volitional motion in man. And, since this is so, the primary affirmative factor can only be the Feeling and the Thought of the Universal Spirit. 1 Now, by the hypothesis of the case, the Universal Spirit must be the Pure Essence of Life, and therefore its feeling and  thought can only be towards the continually increasing expression of the livingness which it is; and accordingly the specialization, of which we are in search, must be along the line of affording it a centre from which it may more perfectly realize this feeling and express this thought: in other words the way to specialize the generic principle of Spirit is by providing new mental conditions in consonance with its own original nature.

The scientific method of enquiry therefore brings us to the conclusion that the required conditions for translating the racial or generic operation of the Spirit into a specialized individual operation is a new way of THINKING mode of thought concurring with, and not in opposition to, the essential forward movement of the Creative Spirit itself. This implies an entire reversal of our old conceptions. Hitherto we have taken forms and conditions as the starting point of our thought and inferred that they are the causes of mental states; now we have learnt that the true order of the creative process is exactly the reverse, and that thought and feeling are the causes, and forms and conditions the effects. 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.

New Thought, then, is not the name of a particular sect, but is the essential factor by which our own future development is to be carried on; and its essence consists in seeing the relation of things in a New Order. Hitherto we have inverted the true order of cause and effect; now, by carefully considering the real nature of the Principle of Causation in itself—causa causans as distinguished from cause causata—we return to the true order and adopt a new method of thinking in accordance with it.

In themselves this order and this method of thinking are not new. They are older than the foundation of the world, for they are those of the Creative Spirit itself; and all through the ages this teaching has been handed down under various forms, the true meaning of which has been perceived only by a few in each generation. But as the light breaks in upon any individual it is a new light to him, and so to each one in succession it becomes the New Thought. And when anyone reaches it, he finds himself in a New Order. He continues indeed to be included in the universal order of the cosmos, but in a perfectly different way to what he had previously supposed; for, from his new standpoint, he finds that he is included, not so much as a part of the general effect, but as a part of the general cause; and when he perceives this he then sees that the method of his further advance must be by letting the General Cause flow more and more freely into his own specific centre, and he therefore seeks to provide thought conditions which will enable him to do so.

Then, still employing the scientific method of following up the affirmative factor, he realizes that this universal causative power, by whatever name he may call it, manifests as Supreme Intelligence in the adaptation of means to ends. It does so in the mechanism of the planet, in the production of supply for the support of physical life, and in the maintenance of the race as a whole. True, the investigator is met at every turn with individual failure; but his answer to this is that there is no cosmic failure, and that the apparent individual failure is itself a part of the cosmic process, and will diminish in proportion as the individual attains to the recognition of the Moving Principle of that process, and provides the necessary conditions to enable it to take a new starting point in his own individuality. Now, one of these conditions is to recognize it as Intelligence, and to remember that when working through our own mentality it in no way changes its essential nature, just as electricity loses none of its essential qualities in passing through the special apparatus which enables it to manifest as light.

When we see this, our line of thought will run something as follows:—"My mind is a centre of Divine operation. The Divine operation is always for expansion and fuller expression, and this means the production of something beyond what has gone before, something entirely new, not included in past experience, though proceeding out of it by an orderly sequence of growth. Therefore, since the Divine cannot change its inherent nature, it must operate in the same manner in me; consequently in my own special world, of which I am the centre, it will move forward to produce new conditions, always in advance of any that have gone before." This is a legitimate line of argument, from the premises established in the recognition of the relation between the individual and the Universal Mind; and it results in our looking to the Divine Mind, not only as creative, but also as directive—that is as determining the actual forms which the conditions for its manifestation will take in our own particular world, as well as supplying the energy for their production. We miss the point of the relation between the individual and the universal, if we do not see that the Originating Spirit is a FORMING power. It is the forming power throughout nature, and if we would specialize it we must learn to trust its formative quality when operating from its new starting point in ourselves.

But the question naturally arises, If this is so, what part is taken by the individual? Our part is to provide a concrete centre round which the Divine energies can play. In the generic order of being we exercise upon it a force of attraction in accordance with the innate pattern of our particular individuality; and as we begin to realize the Law of this relation, we, in our turn, are attracted towards the Divine along the lines of least resistance, that is on those lines which are most natural to our special bent of mind. In this way we throw out certain aspirations with the result that we intensify our attraction of the Divine forces in a certain specific manner, and they then begin to act both through us and around us in accordance with our aspirations. This is the rationale of the reciprocal action be tween the Universal Mind and the individual mind, and this shows us that our desires should not be directed so much to the acquisition of particular THINGS as to the reproduction in ourselves of particular phases of the Spirit's activity; and this, being in its very nature creative, is bound to externalize as corresponding things and circumstances. Then, when these external facts appear in the circle of our objective life, we must work upon them from the objective stand-point. This is where many fall short of completed work. They realize the subjective or creative process, but do not see that it must be followed by an objective or constructive process, and consequently they are unpractical dreamers and never reach the stage of completed work. The creative process brings the materials and conditions for the work to our hands; then we must make use of them with diligence and common-sense—God will provide the food, but He will not cook the dinner.

This, then, is the part taken by the individual, and it is thus that he becomes a distributing centre of the Divine energy, neither on the one hand trying to lead it like a blind force, nor on the other being himself under a blind unreasoning impulsion from it. He receives guidance because he seeks guidance; and he both seeks and receives according to a Law which he is able to recognize; so that he no more sacrifices his liberty or dwarfs his powers, than does an engineer who submits to the generic laws of electricity, in order to apply them to some specific purpose. The more intimate his knowledge of this Law of Reciprocity becomes, the more he finds that it leads on to Liberty, on the same principle by which we find in physical science that nature obeys us precisely in the same degree to which we first obey nature. As the esoteric maxim has it "What is a truth on one plane is a truth on all." But the key to this enfranchisement of body, mind, and circumstances is in that new thought which becomes creative of new conditions, because it realizes the true order of the creative process. Therefore it is that, if we would bring a new order of Life, Light, and Liberty into our lives we must commence by bringing a new order into our thought, and find in ourselves the starting point of a new creative series, not by the force of personal will, but by union with the Divine Spirit, which in the expression of its inherent Love and Beauty, makes all things new.

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Chapter 3 of The Dore Lectures on Mental Science by Judge Thomas Troward is titled "The Unity of the Spirit." 

In this lecture, Troward delves into the idea that all existence is rooted in a single, unified spiritual source. He argues that this universal spirit is not fragmented or divided, but rather expresses itself through infinite forms—including each of us.

Troward emphasizes that recognizing this unity is key to understanding our own creative power. When we see ourselves as individualizations of the one Spirit, we begin to grasp how our thoughts and intentions can shape reality. It’s a call to move beyond dualistic thinking and embrace a more holistic, spiritually grounded view of life.

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Chapter Three of The Dore Lectures is titled "The New Thought and the New Order", and it marks a pivotal shift in Troward’s message—from understanding spiritual principles to applying them in everyday life. Here are the key ideas:

• New Thought as a practical philosophy: Troward presents New Thought not as a vague optimism, but as a disciplined way of thinking that aligns with universal law. It’s about consciously choosing thoughts that reflect truth, harmony, and creative power.
• The mind as a center of causation: He emphasizes that our mental states are not isolated—they radiate influence and shape our environment. Thought is the seed of experience.
• Spiritual law is impersonal but responsive: Like gravity, spiritual law doesn’t play favorites. It responds to the quality and direction of our thinking, whether we’re aware of it or not.
• The “New Order” is inner transformation: Troward suggests that real change begins within. By cultivating clarity, faith, and purpose, we become instruments of a higher order in the world.
• The importance of self-training: He encourages readers to train their minds with the same seriousness as one would train the body or learn a craft. Mastery of thought is the foundation of spiritual freedom.

This chapter is where Troward starts to sound less like a philosopher and more like a coach—urging us to take the reins of our inner life. Want to keep going with Chapter Four next? It’s called “The Life of the Spirit”, and it gets even more expansive.

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The Dore Lectures by Thomas Troward, Chapter Two

The Dore Lectures by Thomas Troward, Chapter Two

INDIVIDUALITY

Individuality is the necessary complement of the Universal Spirit, which was the subject of our consideration last Sunday. The whole problem of life consists in finding the true relation of the individual to the Universal Originating Spirit; and the first step towards ascertaining this is to realize what the Universal Spirit must be in itself. We have already done this to some extent, and the conclusions we have arrived at are:—

That the essence of the Spirit is Life, Love, and Beauty.

That its Motive, or primary moving impulse, is to express the Life, Love and Beauty which it feels itself to be.

That the Universal cannot act on the plane of the Particular except by becoming the particular, that is by expression through the individual.

If these three axioms are clearly grasped, we have got a solid foundation from which to start our consideration of the subject for to-day.

The first question that naturally presents itself is,

If these things be so, why does not every individual express the life, love, and beauty of the Universal Spirit? The answer to this question is to be found in the Law of Consciousness. We cannot be conscious of anything except by realizing a certain relation between it and ourselves. It must affect us in some way, otherwise we are not conscious of its existence; and according to the way in which it affects us we recognize ourselves as standing related to it. It is this self-recognition on our own part carried out to the sum total of all our relations, whether spiritual, intellectual, or physical, that constitutes our realization of life. On this principle, then, for the REALIZATION of its own Livingness, the production of centres of life, through its relation to which this conscious realization can be attained, becomes a necessity for the Originating Mind. Then it follows that this realization can only be complete where the individual has perfect liberty to withhold it; for otherwise no true realization could have taken place. For instance, let us consider the working of Love. Love must be spontaneous, or it has no existence at all. We cannot imagine such a thing as mechanically induced love. But anything which is formed so as to automatically produce an effect without any volition of its own, is nothing but a piece of mechanism. Hence if the Originating Mind is to realize the reality of Love, it can Only be by relation to some being which has the power to withhold love. The same applies to the realization of all the other modes of livingness; so that it is only in proportion, as the individual life is an independent centre of action, with the option of acting either positively or negatively, that any real life has been produced at all. The further the created thing is from being a merely mechanical arrangement, the higher is the grade of creation. The solar system is a perfect work of mechanical creation, but to constitute centres which can reciprocate the highest nature of the Divine Mind, requires not a mechanism, however perfect, but a mental centre which is, in itself, an independent source of action. Hence by the requirements of the case man should be capable of placing himself either in a positive or a negative relation to the Parent Mind, from which he originates; otherwise he would be nothing more than a clockwork figure.

In this necessity of the case, then, we find the reason why the life, love, and beauty of the Spirit are not visibly reproduced in every human being. They ARE reproduced in the world of nature, so far as a mechanical and automatic action can represent them, but their perfect reproduction can only take place on the basis of a liberty akin to that of the Originating Spirit itself, which therefore implies the liberty of negation as well as of affirmation.

Why, then, does the individual make a negative choice? Because he does not understand the law of his own individuality, and believes it to be a law of limitation, instead of a Law of Liberty. 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. Consequently his reasoning lands him in the conclusion that life is limited, because he has assumed limitation in his premises, and so-logically cannot escape from it in his conclusion. Then he thinks that this is the law and so ridicules the idea of transcending it. He points to the sequence of cause and effect, by which death, disease, and disaster, hold their sway over the individual, and says that sequence is law. And he is perfectly right so far as he goes—it is a law; but not THE Law. When we have only reached this stage of comprehension, we have yet to learn that a higher law can include a lower one so completely as entirely to swallow it up.

The fallacy involved in this negative argument, is the assumption that the law of limitation is essential in all grades of being. It is the fallacy of the old shipbuilders as to the impossibility of building iron ships. 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. The question, then, is, what is the principle by which we came into being? and this is only a personal application of the general question, How did anything come into being? Now, as I pointed out in the preceding article, the ultimate deduction from physical science is that the originating movement takes place in the Universal Mind, and is analogous to that of our own imagination; and as we have just seen, the perfect ideal can only be that of a being capable of reciprocating ALL the qualities of the Originating Mind. Consequently man, in his inmost nature, is the product of the Divine Mind imaging forth an image of itself on the plane of the relative as the complementary to its own sphere of the absolute.

If we will therefore go to the INMOST principle in ourselves, which philosophy and Scripture alike declare to be made in the image and likeness of God, instead of to the outer vehicles which it externalizes as instruments through which to function on the various planes of being, we shall find that we have reached a principle in ourselves which stands in loco dei towards all our vehicles and also towards our environment. It is above them all, and creates them, however unaware we may be of the fact, and relatively to them it occupies the place of first cause. The recognition of this is the discovery of our own relation to the whole world of the relative. On the other hand this must not lead us into the mistake of supposing that there is nothing higher, for, as we have already seen, this inmost principle or ego is itself the effect of an antecedent cause, for it proceeds from the imaging process in the Divine Mind.

We thus find ourselves holding an intermediate position between true First Cause, on the one hand, and the world of secondary causes on the other, and in order to understand the nature of this position, we must fall back on the axiom that the Universal can only work on the plane of the Particular through the individual. Then we see that the function of the individual is to DIFFERENTIATE the undistributed flow of the Universal into suitable directions for starting different trains of secondary causation.

Man's place in the cosmic order is that of a distributor of the Divine power, subject, however, to the inherent Law of the power which he distributes. We see one instance of this in ordinary science, in the fact that we never create force; all we can do is to distribute it. The very word Man means distributor or measurer, as in common with all words derived from the Sanderit root MN., it implies the idea of measurement, just as in the words moon, month, mens, mind, and "man," the Indian weight of 80 1bs.; and it is for this reason that man is spoken of in Scripture as a "steward," or dispenser of the Divine gifts. As our minds become open to the full meaning of this position, the immense possibilities and also the responsibility contained in it will become apparent.

It means that the individual is the creative centre of his own world. Our past experience affords no evidence against this, but on the contrary, is evidence for it. 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. And even with the knowledge of the Creative Law which we have now attained, we shall continue to do this, if we seek our starting point in the things which are below us and not in the only thing which is above us, namely the Divine Mind, because it is only there that we can find illimitable Creative Power. Life is BEING, it is the experience of states of consciousness, and there is an unfailing correspondence between these inner states and our outward conditions. Now we see from the Original Creation that the state of consciousness must be the cause, and the corresponding conditions the effect, because at the starting of the creation no conditions existed, and the working of the Creative Mind upon itself can only have been a state of consciousness. This, then, is clearly the Creative Order—from states to conditions. But we invert this order, and seek to create from conditions to states. We say, If I had such and such conditions they would produce the state of feeling which I desire; and in so saying we run the risk of making a mistake as to the correspondence, for it may turn out that the particular conditions which we fixed on are not such as would produce the desired state. Or, again, though they might produce it in a certain degree, other conditions might produce it in a still greater degree, while at the same time opening the way to the attainment of still higher states and still better conditions. Therefore our wisest plan is to follow the pattern of the Parent Mind and make mental self-recognition our starting point, knowing that by the inherent Law of Spirit the corelated conditions will come by a natural process of growth. Then the great self-recognition is that of our relation to the Supreme Mind. That is the generating centre and we are distributing centres; just as electricity is generated at the central station and delivered in different forms of power by reason of passing through appropriate centres of distribution, so that in one place it lights a room, in another conveys a message, and in a third drives a tram car. In like manner the power of the Universal Mind takes particular forms through the particular mind of the individual. It does not interfere with the lines of his individuality, but works along them, thus making him, not less, but more himself. It is thus, not a compelling power, but an expanding and illuminating one; so that the more the individual recognizes the reciprocal action between it and himself, the more full of life he must become.

Then also we need not be troubled about future conditions because we know that the All-originating Power is working through us and for us, and that according to the Law proved by the whole existing creation, it produces all the conditions required for the expression of the Life, Love and Beauty which it is, so that we can fully trust it to open the way as we go along. The Great Teacher's words, "Take no thought for the morrow"—and note that the correct translation is "Take no anxious thought"—are the practical application of the soundest philosophy. This does not, of course, mean that we are not to exert ourselves. We must do our share in the work, and not expect God to do FOR us what He can only do THROUGH us. We are to use our common sense and natural faculties in working upon the conditions now present. We must make use of them, AS FAR AS THEY GO, but we must not try and go further than the present things require; we must not try to force things, but allow them to grow naturally, knowing that they are doing so under the guidance of the All-Creating Wisdom.

Following this method we shall grow more and more into the habit of looking to mental attitude as the Key to our progress in Life, knowing that everything else must come out of that; and we shall further discover that our mental attitude is eventually determined by the way in which we regard the Divine Mind. 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. And as we advance in this knowledge we shall find that we transcend one law of limitation after another by finding the higher law, of which the lower is but a partial expression, until we shall see clearly before us, as our ultimate goal, nothing less than the Perfect Law of Liberty—not liberty without Law which is anarchy, but Liberty according to Law. In this way we shall find that the Apostle spoke the literal truth, when he said, that we shall become like Him when we see Him AS HE IS, because the whole process by which our individuality is produced is one of reflection of the image existing in the Divine Mind. When we thus learn the Law of our own being we shall be able to specialize it in ways of which we have hitherto but little conception, but as in the case of all natural laws the specialization cannot take place until the fundamental principle of the generic law has been fully realized. For these reasons the student should endeavour to realize more and more perfectly, both in theory and practice, the law of the relation between the Universal and the Individual Minds. It is that of RECIPROCAL action. If this fact of reciprocity is grasped, it will be found to explain both why the individual falls short of expressing the fulness of Life, which the Spirit is, and why he can attain to the fulness of that expression; just as the same law explains why iron sinks in water, and how it can be made to float. It is the individualizing of the Universal Spirit, by recognizing its reciprocity to ourselves, that is the secret of the perpetuation and growth of our own individuality.

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Chapter 2 of The Dore Lectures on Mental Science by Judge Thomas Troward is titled "Individuality." 

In this lecture, Troward emphasizes the importance of recognizing and cultivating our unique identity as individuals. He argues that individuality is not about separation from the universal spirit, but rather the means through which the universal expresses itself.

Troward suggests that each person is a distinct center of consciousness, and by understanding our individual nature, we can better align with the creative power of the universe. He explores how personal development, spiritual growth, and the realization of potential all stem from embracing this individuality—not in isolation, but in harmony with the greater whole.

It’s a powerful message about self-awareness, purpose, and the dynamic relationship between the personal and the universal.

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Chapter Two of The Dore Lectures is titled "Individuality", and it builds on the foundation laid in Chapter One by exploring the unique role of the individual in the creative process. Here are the main takeaways:

• Individuality is sacred: Troward emphasizes that each person is a distinct expression of the universal spirit. Our individuality isn’t something to overcome—it’s the very channel through which the divine operates.
• The universal works through the particular: Rather than seeing ourselves as separate from the divine, Troward encourages us to recognize that the universal mind expresses itself through our personal consciousness.
• Self-awareness is power: The more we understand our own nature and our connection to the creative principle, the more effectively we can shape our lives. Conscious individuality is the key to spiritual growth.
• Freedom and responsibility: With individuality comes the freedom to choose—and the responsibility to align our choices with higher principles. Troward sees this as the path to true self-mastery.
• No contradiction between unity and uniqueness: He argues that being one with the universal doesn’t mean losing our identity. Instead, it means fulfilling it more completely.

It’s a powerful chapter that reframes individuality not as ego, but as the divine in action. If you’d like, we can explore how this idea evolves in later chapters or how it might apply to your own creative or spiritual journey. What speaks to you most from this?

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The Dore Lectures by Thomas Troward, Chapter One

The Dore Lectures by Thomas Troward, Chapter One

ENTERING INTO THE SPIRIT OF IT.

We all know the meaning of this phrase in our everyday life. The Spirit is that which gives life and movement to anything, in fact it is that which causes it to exist at all. The thought of the author, the impression of the painter, the feeling of the musician, is that without which their works could never have come into being, and so it is only as we enter into the IDEA which gives rise to the work, that we can derive all the enjoyment and benefit from it which it is able to bestow. If we cannot enter into the Spirit of it, the book, the picture, the music, are 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 recognize 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 realize that of Imagination as belonging to the Divine Mind; and we must picture these powers as working from the initial motive of Love and Beauty.

Now this is the Spirit that we need to enter into, and the method of doing so is a perfectly logical one. It is the same method by which all scientific advance is made. It consists in first observing how a certain law works under the conditions spontaneously provided by nature, next in carefully considering what principle this spontaneous working indicates, and lastly deducing from this how the same principle would act under specially selected conditions, not spontaneously provided by nature.

The progress of shipbuilding affords a good example of what I mean. Formerly wood was employed instead of iron, because wood floats in water and iron sinks; yet now the navies of the world are built of iron; careful thought showed the law of floatation to be that anything could float which, bulk for bulk, is lighter than the mass of liquid displaced by it; and so we now make iron float by the very same law by which it sinks, because by the introduction of the PERSONAL factor, we provide conditions which do not occur spontaneously—according to the esoteric maxim that "Nature unaided fails." Now we want to apply the same process of specializing a generic Law to the first of all Laws, that of the generic life-giving tendency of Spirit itself. Without the element of INDIVIDUAL PERSONALITY the Spirit can only work cosmically by a GENERIC Law; but this law admits of far higher specialization, and this specialization can only be attained through the introduction of the personal factor. But to introduce this factor the individual must be fully aware of the PRINCIPLE which underlies the spontaneous or cosmic action of the law. Where, then, will he find this principle of Life? Certainly not by contemplating Death. In order to get a principle to work in the way we require it to, we must observe its action when it is working spontaneously in this particular direction. We must ask why it goes in the right direction as far as it does—and having learnt this we shall then be able to make it go further. The law of floatation was not discovered by contemplating the sinking of things, but by contemplating the floating of things which floated naturally, and then intelligently asking why they did so.

The knowledge of a principle is to be gained by the study of its affirmative action; when we understand THAT we are in a position to correct the negative conditions which tend to prevent that action.

Now Death is the absence of Life, and disease is the absence of health, so to enter into the Spirit of Life we require to contemplate it, where it is to be found, and not where it is not- -we are met with the old question, "Why seek ye the living among the dead?" This is why we start our studies by considering the cosmic creation, for it is there that we find the Life Spirit working through untold ages, not merely as deathless energy, but with a perpetual advance into higher degrees of Life. If we could only so enter into the Spirit as to make it personally IN OURSELVES what it evidently is in ITSELF, the magnum opus would be accomplished. This means realizing our life as drawn direct from the Originating Spirit; and if we now understand that the Thought or Imagination of the Spirit is the great reality of Being, and that all material facts are only correspondences, then it logically follows that what we have to do is to maintain our individual place in the Thought of the Parent Mind.

We have seen that the action of the Originating Mind must needs be GENERIC, that is according to types which include multitudes of individuals. 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.

In proportion then as we learn to dissociate our conception of ourselves from particular circumstances, and to rest upon our ABSOLUTE nature, as reflections of the Divine ideal, we, in our turn, reflect back into the Divine Imagination its original conception of itself as expressed in generic or typical Man, and so by a natural law of cause and effect, the individual who realizes this mental attitude enters permanently into the Spirit of Life, and it becomes a perennial fountain of Life springing up spontaneously within him.

He then finds himself to be as the Bible says, "the image and likeness of God." He has reached the level at which he affords a new starting point for the creative process, and the Spirit, finding a personal centre in him, begins its work de nova, having thus solved the great problem of how to enable the Universal to act directly upon the plane of the Particular.

It is in this sense, as affording the requisite centre for a new departure of the creative Spirit, that man is said to be a "microcosm," or universe in miniature; and this is also what is meant by the esoteric doctrine of the Octave, of which I may be able to speak more fully on some other occasion.

If the principles here stated are carefully considered, they will be found to throw light on much that would otherwise be obscure, and they will also afford the key to the succeeding essays.

The reader is therefore asked to think them out carefully for himself, and to note their connection with the subject of the next article.

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Chapter 1 of The Dore Lectures on Mental Science by Judge Thomas Troward is titled "Entering Into the Spirit of It."

In this opening lecture, Troward explores the idea that to truly understand or succeed in any endeavor, one must engage with it wholeheartedly—not just intellectually, but with a deep, intuitive alignment.

He describes “the spirit” as the animating force behind all things—the essence that gives life, movement, and meaning. Whether it’s art, science, or daily life, Troward argues that success and fulfillment come when we immerse ourselves in the spirit of what we’re doing, rather than approaching it mechanically or half-heartedly.

It’s a philosophical and metaphysical take on how our mindset and inner state shape our experience of the world. If you’re into the intersection of thought, intention, and reality, this chapter sets the tone for the rest of the lectures.

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Chapter One of The Dore Lectures by Thomas Troward is titled "Entering Into the Spirit of It", and it lays the philosophical foundation for the rest of the book. Here are the main takeaways:

1. To “enter into the spirit” of anything is to align with its essence: Whether it’s art, music, work, or life itself, Troward says we must engage with it wholeheartedly and with understanding to truly experience its power.
2. Spirit is the creative principle: He emphasizes that spirit is not something vague or mystical—it’s the intelligent, life-giving force behind all creation. When we align with it, we tap into its creative potential.
3. Mental attitude shapes experience: Troward insists that our thoughts and feelings are not passive—they actively shape our reality. A positive, expectant mindset invites greater harmony and success.
4. The divine is within us: He encourages readers to recognize their unity with the divine mind. This isn’t about religious dogma, but about realizing that the same creative intelligence that governs the universe also operates through us.
5. Faith and imagination are tools of creation: By believing in the unseen and imagining the ideal, we participate in the creative process. Troward sees this as a spiritual law, not just a hopeful idea.

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The Dore Lectures by Thomas Troward

The Dore Lectures by Thomas Troward

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FOREWORD.

The addresses contained in this volume were delivered by me at the Dore Gallery, Bond Street, London, on the Sundays of the first three months of the present year, and are now published at the kind request of many of my hearers, hence their title of "The Dore Lectures." A number of separate discourses on a variety of subjects necessarily labours under the disadvantage of want of continuity, and also under that of a liability to the frequent repetition of similar ideas and expressions, and the reader will, I trust, pardon these defects as inherent in the circumstances of the work. At the same time it will be found that, although not specially so designed, there is a certain progressive development of thought through the dozen lectures which compose this volume, the reason for which is that they all aim at expressing the same fundamental idea, namely that, though the laws of the universe can never be broken, they can be made to work under special conditions which will produce results that could not be produced under the conditions spontaneously provided by nature. This is a simple scientific principle and it shows us the place which is occupied by the personal factor, that, namely, of an intelligence which sees beyond the present limited manifestation of the Law into its real essence, and which thus constitutes the instrumentality by which the infinite possibilities of the Law can be evoked into forms of power, usefulness, and beauty.

The more perfect, therefore, the working of the personal factor, the greater will be the results developed from the Universal Law; and hence our lines of study should be two-fold—on the one hand the theoretical study of the action of Universal Law, and on the other the practical fitting of ourselves to make use of it; and if the present volume should assist any reader in this two-fold quest, it will have answered its purpose.

The different subjects have necessarily been treated very briefly, and the addresses can only be considered as suggestions for lines of thought which the reader will be able to work out for himself, and he must therefore not expect that careful elaboration of detail which I would gladly have bestowed had I been writing on one of these subjects exclusively. This little book must be taken only for what it is, the record of somewhat fragmentary talks with a very indulgent audience, to whom I gratefully dedicate the volume.

JUNE 5, 1909.

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The Dore Lectures by Thomas Troward is a collection of philosophical and metaphysical talks delivered in early 20th-century London at the Doré Gallery. These lectures explore mental science, spiritual law, and the creative power of thought, forming a cornerstone of the New Thought movement.

Troward believed that the universe operates according to immutable laws, but that human consciousness—when aligned with these laws—can shape reality. Each lecture builds on this idea, covering topics like:

• The Creative Power of Thought
• The Life of the Spirit
• The Great Affirmative
• Christ—the Fulfilling of the Law

His central message is that by understanding and harmonizing with universal principles, individuals can unlock greater personal power, purpose, and transformation.

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Thomas Troward’s The Dore Lectures is a series of twelve philosophical talks that explore the relationship between the individual mind and the universal creative principle. Here are the key themes that run through the collection:

• The Power of Thought: Troward emphasizes that thought is not just internal—it’s a creative force that shapes reality. By aligning our thinking with universal principles, we can influence outcomes in our lives.
• Individuality and the Universal Spirit: He explores how each person is a unique expression of the universal mind. Recognizing this connection empowers us to live more intentionally and creatively.
• Mental Science and Spiritual Law: The lectures blend metaphysical ideas with a scientific tone, suggesting that spiritual laws are as consistent and reliable as physical ones—and that we can learn to work with them consciously.
• Faith, Imagination, and Affirmation: Troward sees faith and imagination as tools for transformation. By affirming truth and visualizing the ideal, we participate in the divine creative process.
• Progressive Unfoldment: The lectures build on each other, moving from foundational ideas about spirit and individuality to deeper insights about divine law, biblical symbolism, and the fulfillment of spiritual potential.

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How To Get a Demonstration

How To Get a Demonstration

Here is one way of solving a problem by Scientific Prayer, or, as we say in metaphysics, of getting a demonstration.

Get by yourself, and be quiet for a few moments. This is very important. Do not strain to think rightly or to find the right thought, etc., but just be quiet. Remind yourself that the Bible says Be still , and know that 1 am God.

Then begin to think about God. Remind yourself of some of the things that you know about Him— that He is present everywhere, that He has all power, that He knows you and loves you and cares for you, and so forth. Read a few verses of the Bible, or a paragraph from any spiritual book that helps you.

During this stage it is important not to think about your problem, but to give your attention to God. In other words, do not try to solve your problem directly (which would be using will power) but rather become interested in thinking of the Nature of God.

Then claim the thing that you need— a healing, or some particular good which you lack. Claim it quietly and confidently, as you would ask for something to which you are entitled.

Then give thanks for the accomplished fact, as you would if somebody handed you a gift. Jesus said when you pray believe that you receive and you shall receive.

Do not discuss your treatment with anyone.

Try not to be tense or hurried. Tension and hurry delay the demonstration . You know that if you try to unlock a door hurriedly, the key is apt to stick, whereas, if you do it slowly, it seldom does. If the key sticks, the thing is to stop pressing, take your breath, and release it gently. To push hard with will power can only jam the lock completely. So it is with all mental working.

In quietness and confidence shall be your strength .

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Alter Your Life,

Emmet Fox

How to Maintain Peace

How to Maintain Peace

Is it not a wonderful thought that you, perhaps an undistinguished and unknown, everyday person, can sit quietly in your room and do more to save the world from the inconceivable horrors of another war than can all the statesmen and diplomats put together? Yet, such is the case.

Many people are speaking today as though another war were inevitable. Others, on the contrary, declare optimistically that such a thing is impossible. The actual fact is that another war is neither inevitable nor impossible. There can be another war (and if there is, the destructions and horrors entailed will eclipse anything dreamed of up to the present, owing to the extraordinary advance of natural science and engineering in the past two decades), and such an event would almost certainly be the end of Western Civilization as we have known it.

On the other hand, there is not the least necessity for another war. It could happen, but it is not necessary. There is at hand a means by which a comparatively small number of people, if they so desire, can prevent war from breaking out. In this essay I intend to show exactly how that can be done.

To understand intelligently the problem that we have to face, we need to inquire why war ever does break out. Most people suppose that a war occurs as the result of certain definite acts on the part of certain individuals. They think that National leaders in a position of authority decide to make war on a neighbor because they feel that they are strong enough to conquer him; or that they declare war in self-defense with the object of forestalling such an attack upon themselves. Or it may be that they are drawn into a war already in progress between their neighbors, in spite of all efforts to keep out. This is the common view of history; but it is, however, quite wrong. The fact is that the concrete acts of individuals, such as ultimatums, declarations of war, and so forth, are never in themselves causal, but are merely the results of wide and deep currents of thought and feeling already existing in the masses of the peoples concerned. War breaks out between two countries because, for a long time beforehand, the hearts of thousands of people on both sides of the frontier have been filled with hatred and fear, and sometimes also with greed, satanic pride, and the rest of the Seven Deadly Sins. The war itself, and all the horrors that go with it— the shooting and bayoneting, the maiming and gassing, the destruction of property, and so forth are but the aftermath or out-picturing on the physical plane of the evil passions which preceded it.

It is not possible for an act of violence to take place in the outer world of experience unless there is first a thought of violence (fear, hatred, etc.) in the inner world of thought. And it is equally true that it is not possible for thoughts of violence to hold sway in men’s souls without being sooner or later enacted in the outer.

It naturally follows from this that the scientific method for the prevention of war must lie in the changing of the mentality of the people; and there is no other way. But how is this mental change to be brought about? Can it be done by the educational efforts of books and pamphlets, the holding of peace meetings, the convening of international conferences, and so forth? Well, all these things are efforts in the right direction, of course, but it has to be admitted that their practical results are usually very meager and out of proportion to the expense and effort involved. We know that all recent wars were preceded by efforts of this kind, which, nevertheless, completely failed to prevent them. Nay, there is a very definite danger lurking among these good intentions, because many spiritually-minded people are lulled into a false sense of security by trusting in them.

There is, however, a method of preventing war which is both simple in its application and unfailing in its results. It costs absolutely nothing to apply, and it can be put into effect by anyone, anywhere, who is prepared to give a little time to it. That method is Scientific Prayer.

If even a comparatively small number of people will learn to pray scientifically, and will then devote even a few minutes daily to Scientific Prayer for universal peace there will never be another war. Of course, it goes without saying that there are more than enough men and women of good will in the world ready to do this, and the only problem is to teach them how.

Let me say here that I cannot too strongly emphasize the fact that it must be Scientific Prayer if it is to be of any practical use. Other methods of prayer, while excellent in their own time and place for other purposes, are of little practical use for the prevention of war. They will comfort the individual, purify and develop his soul, and arm him with fortitude to meet his troubles; but they will not prevent war. Only Scientific Prayer will do that and that it will do it is beyond any question. It is only necessary that enough people (and not a very large number numerically) should pray in the right way, and war will not come.

But what is Scientific Prayer? Scientific Prayer may be briefly described as the Practice of the Presence of God. In order to prevent war, you should devote at least five minutes a day to the realization of the Presence of God in all the peoples constituting the half dozen Great Powers. Do not work in this way for the whole of humanity, but only for the peoples of what are called the Great Powers, as it is desirable to concentrate the work where it is needed. War will not come unless some of the Great Powers become involved.

You may begin your prayer by reading a few verses of the Bible, or any spiritual book that appeals to you, or by repeating a favorite hymn or spiritual poem. Then declare that God is everywhere, and that all men, in Absolute Truth, are now spiritual and perfect, expressing only Love, and Wisdom, and Intelligence. That, in Reality there are no separate nations, because all men belong to the One Nation, the Divine Family. That there are no frontiers because God is One, and cannot be separated against Himself. That in Truth the only armaments are the forces of Love and Intelligence.

Then declare that God is fully present in every man, woman, and child in Britain, France, Germany, Italy, Japan, Russia, and the United States, and that they can only know and express Serene Peace, Divine Intelligence, and Divine Love. To do this is to concentrate the work where it is needed and will be effective. You may conclude by giving thanks to God for the glory of His Own Divine Perfection, which never can change. If you wish to go on longer, use one of the last half dozen Psalms, all of which deal with praise and thanksgiving.

Having finished your prayer or treatment, drop the subject out of your mind until next day. It will be seen that this prayer is exclusively concerned with a realization of good. On no account must you allow yourself to dwell upon the horrors of war, the danger of war, or the causes of war, or think about war under any pretext whatever during the treatment. In fact, the whole prayer or treatment in itself is nothing but an effort to get away in thought from the concept of war. To say something like this— “Please God, do not allow another terrible war to happen,” is to think of war, even though it sounds pious and edifying, and to think of a thing is to help to create or perpetuate that thing.

War must come as long as the thoughts that produce war remain in the human heart. A meditation or treatment of the scientific kind will have the effect of clearing that war thought out of the race mind, and then war will not come.

Understand clearly that you are not asked to maintain this uplifted state of mind all day long, but only for the few minutes that you are praying. Of course, you will, in a general way, avoid dwelling upon horrors at any time, for your own sake; but, provided you get right away from them during the period of prayer, you will have done all that is necessary to prevent war.

With regard to the length of time that should be devoted to this work each day, it may be said that mere length of time is unimportant; it is the degree of realization that counts. If you can get away in thought from the sense of limitation and war danger in two minutes, that will do. If it takes you half an hour to do so, you must give that. Do not keep on too long on any one day. Some people will make little progress for several weeks, and then gradually find it coming easy. The one thing that matters is to get away, even for a moment, from the sense of fear and danger. That will definitely and positively change the mentalities of the people in the countries concerned, and will prevent war.

Be faithful to this daily prayer. Unstable people usually start off such a plan by praying too long for several days, and then, having grown tired of it, drop it altogether. One is praying too long when he gets a sense of burden and fatigue. Five minutes a day will do for most people. Remember that the joy of the Lord is your strength. This practice will bring a great blessing into your own life.

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Meditation for Peace

God is the only real presence and the only real power. God is fully present at every point of existence. God works through man, who is part of the Divine Expression. God works through all men indiscriminately, and in His sight there are no distinctions of nationality or party, and no frontiers. Therefore there can be no strife. With One God there can be only one plan, God’s perfect plan, and all men are part of that; so each has his own place in the Divine Scheme, and there can be no competition or strife. God is all in all, and in Him all men live and move and have their being in perfect harmony and Love.

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Alter Your Life,

Emmet Fox