In this article, I want to focus on the teachings of very influential, though not very famous, New Thought author, Thomas Troward.
In particular, I want to look at Troward’s philosophy of “Spirit” — its creative process, its laws, and its localization as an infinite power in the mind of the individual.
Now, all this has very important implications when it comes to manifestation. Spirit is the first cause power. Once we learn to cooperate with it and comply with its laws, it becomes a companion to us that we can then use for the manifestation of our desires.
About Thomas Troward
Before we get started, it’s important to know who this man is and where he came from. This information can be found in Harry Gaze’s book My Personal Recollections of Thomas Troward — THE TEACHER AND THE MAN.
Upon Harry Gaze’s first meeting with Troward, he describes him as such:
“I have never met a more courteous gentleman, and so natural, sincere, yet helpfully humble in spite of his profound learning.” 1
William James, the famous American philosopher and psychologist, praised Troward’s book, The Edinburgh Lectures on Mental Science, as being:
“Far and away the ablest statement of philosophy I have met, beautiful in its sustained clearness of thought and style, a really classic statement.” 2
In his career, Troward lived in the North of India, just below the Himalayan mountain range, where he worked as a Divisional Judge until his retirement in 1896, when he returned to England. His years as a judge undoubtedly influenced his way of thinking and the reasoning of his philosophy.
In his years in India, he studied Eastern spirituality. His daughter, in a letter to Gaze, wrote:
“he delved deep into various Indian and other Eastern religions in those years in India” 3
According to an article by Miss Callow published on him in 1916, he devoted his free time in India…
“to the study of the tomes of sacred Indian lore and the scriptures of the Hebrews and other ancient peoples.” 4
Troward was also a big fan of the Bible. He interpreted it as being a deeply metaphysical book, a statement of universal principles rather than a historical record. In a letter, Troward praised the books of St. John:
“They are the most helpful books I know, and sometimes I wonder whether it is any use reading or writing others.” 5
If you want to learn more about him, I highly recommend Harry Gaze’s book, which I have linked above. Regardless, what I think is most interesting is his involvement in Eastern spirituality, which very well may have been the starting point for his interest in metaphysics and which undoubtedly shaped and influenced his philosophy. Furthermore, I find that his way of writing and explaining is not as poetic or flowery as many other writers on the subject, which no doubt comes from his background as a judge.
We now know a bit about the man. Let us move on to his teachings regarding what he called “Spirit.”
Thomas Troward on Spirit
In understanding Spirit, I think the best starting point is understanding its place in the ontological hierarchy. In other words, where exactly does Spirit exist in terms of “reality.”
Consciousness and Qualia
First, let me try to give you an illustration:
When you look around you, you see a physical world built up of physical objects extending through the three dimensions of time and space. You live on Earth, you have friends and family, things happen, and the sky is blue. This physical world is what we conventionally assume to be the ground layer of reality from which everything emerges.
Additionally, you have your own inner world, consisting of your mind, your thoughts, emotions, mental chatter, and so on.
All these make up the human experience. You have the experience of an outer physical world and of an inner mental world.
Some of you may already have guessed where I’m going with this because there is a missing element. Namely, awareness or consciousness. All of the above listed are clearly experiences, but there is of course something that must be aware of them. This “thing” in itself is not analyzable in the same way. It is the power that gives you that spark of consciousness that makes you alive but which in and of itself cannot be experienced. It is the ever-present quality of “isness” or “beingness.”
If you think about it, isn’t it a bit weird why we are not just dead meat machines floating through space but that we do, in fact, possess this strange observer quality?
Spirit as Life and Consciousness
Now, onto Troward. In Chapter 1. of his most popular book, The Edinburgh Lectures on Mental Science, Troward gives the characteristics of:
“Living spirit and dead matter” 6
Spirit is life — not the current scientific definition of life, but more so “the breath” of life.
In fact, Troward pointed out that:
“The word ‘Spirit’ comes from the Latin ‘spiro’ ‘I breathe,’ and so means ‘The Breath,‘“ 7
And:
“The ancient religious books of India, make the ‘Swára’ or Great Breath the commencement of all life and energy” 8
Spirit is the “energizer,” you could say, of life and existence. What Troward and the New Thought movement call Spirit is more or less synonymous with consciousness.
“It is that power which, in every species and in every individual, becomes that which that species or individual is”4
Consciousness and Spirit are two different terms, but both point back to that strange power that breathes life into us and gives us our conscious existence.
I think that this passage from The Creative Process in the Individual explains it quite well:
the Spirit of Life must feel alive. Then to feel alive it must be conscious, and to be conscious it must have something to be conscious of; therefore the contemplation of itself as standing related to something which is not its own originating self in propria persona is a necessity of the case; and consequently the Self-contemplation of Spirit can only proceed by its viewing itself as related to something standing out from itself, just as we must stand at a proper distance to see a picture — in fact the very word ‘existence’ means ‘standing out.’ Thus things are called into existence or ‘outstandingness’ by a power which itself does not stand out, and whose presence is therefore indicated by the word ‘subsistence.” 9
He is saying that Spirit, in order to be conscious, must have something to be “conscious of,” and thus out-pictures something that is not it itself. We thus have “the observer” and “the observed.”
Spirit itself is that which cannot be experienced. To use a rough analogy, the eye can only ever see external objects, but never the components that make it see. “The observer” cannot make itself “the observed” because then it would cease to be “the observer.”
Spirit as Fundamental Reality and First Cause
But the philosophy of Spirit of course goes beyond being merely “the ability to experience.” It is also a great creative power.
In New Thought and similar spiritual philosophies, Spirit is the fundamental reality itself. It is not yet another link in creation; it is the First Cause, transcending all of it. Since it is First Cause, it is not part of creation but exists beyond it as the creator.
“Spirit being First Cause there can be nothing anterior to dictate to it; there can be nothing before that which is First” 10
What does this mean in terms of the physical world that we normally assume to be the ground layer of reality? Well, it means that it is nothing but an emergent property dictated by what goes on inside Spirit.
In The Edinburgh Lectures on Mental Science Troward talked about the absolute and the relative.
Spirit in the absolute is First Cause. It is therefore totally unhindered by and independent from the relative, but from whence the relative springs.
“The absolute is the region of causes, and the relative is the region of conditions” 11
This does not mean that the physical world is not real:
“Even if we were to picture the Divine Mind as laughing at its productions as being mere illusions relatively to itself (which I certainly do not), still the relation between the individual mind and material existence would be a reality for the individual” 12
It is real to the individual mind, but it is not substantially real.
The absolute cannot be measured in the world of the relative. It does not make sense to pinpoint Spirit within this realm. Spirit transcends any notions of space and time and must therefore be omnipresent:
“Spirit is thus omnipresent in its entirety, and it is accordingly logically correct that at every moment of time all spirit is concentrated at any point in space that we may choose to fix our thought upon.” 13
Think of it in this way: If you play a video game, where is the computer hardware that power it located? Well, it’s certainly not inside the video game. No matter where you may look within the game, you will never find it. Within the game, the computer is nowhere, yet everywhere at the same time. It is in similar sense that Spirit is omnipresent and 100% evenly present at every point in space.
Now, this goes for time as well:
“When the elements of time and space are eliminated all our ideas of things must necessarily be as subsisting in a universal here and an everlasting now” 14
Yesterday, today, and tomorrow spring from the realm where there is only “now.” Time is yet another dimension which Spirit is not confined to.
It is the absolute that is fundamental reality, and from where the relative is projected. In his book, The Creative Process in the Individual, Troward actually goes on an interesting step-by-step route from unconditioned Spirit to what he calls “the fourth kingdom,” where he claims humanity is currently at, and from where we each individually must, by conscious volition pass into “the fifth kingdom.” 15 This is a bit beyond the scope of the article, but essentially, we can say that Spirit, starting as the originating principle and as an unconditioned and universal energy, through a progressive sequence of condensation, manifests into the individual human being and his or her world.
Note that this is not a sequence in terms of time but causation. Spirit, no matter its particular manifestation, always and continually subsists in its universal, unconditioned state.
Where is Spirit?
We have now painted a picture of Spirit as being not only the “breath of life” or consciousness but as the first cause-reality and as the great creative power of the universe. “Great,” you may say, “but where do I find this power?” This is of monumental importance when it comes to manifestation, of which I will have more to say near the end of this article.
But first, let us sum up our current understanding of Spirit or “Universal Mind”:
- Spirit is the first cause and creative power
- Spirit is the breath of life and consciousness
- Spirit is fundamental reality from which everything else is a manifestation.
- Spirit transcends and exists totally independently of any notions of space and time, and manifestation.
The clue to our question, “Where do we find this power?” is found in the 2. point: That Spirit is our own consciousness.
We, ourselves, being in existence, must be a manifestation of this originating principle. It is the thing that becomes what we are. Just before, I stated that though Spirit passes into multiplicity, its universality is never lost. This means that Universal Spirit exists now within ourselves as our very own life and consciousness. It is our very own self — the true self.
In a letter from Troward to his son Rupert upon being called into World War I, we see Troward recommending that his son’s daily prayer to God be:
“Cause me to find Thee in myself this day” 16
By “finding” Spirit in our own individuality, we reach a point in the creative process where the the individual realizes the source from which he springs — and this is the passing from the forth kingdom to the fifth. This is the individual’s recognition of the universal localized in him or herself, and it is upon this realization that Spirit becomes a new power from the perspective of that person.
Surely to be this vast infinitude of living power must be enough to satisfy all our desires, and yet this wonderful ideal is nothing else but what we already are in principio — it is all there in ourselves now, only awaiting our recognition for its manifestation. 17
Now, this “infinitude of living power” is whatever that unanalyzable, unknowable, ungraspable “thing” is — which we normally call consciousness. This is where the source and the power is to be found.
It is that second self that we may also call our subjective mind. In terms of the practical application of manifestation, our thought must operate on the level of the absolute…
“which it can do only through the medium of the subjective mind” 18
The Unity and Dual-Unity of Spirit
Before we continue, it is important to understand the unity of Spirit. I will once again quote his book The Edinburgh Lectures on Mental Science:
“Now it is a mathematical truth that the infinite must be a unity. You cannot have two infinites, for then neither would be infinite, each would be limited by the other, nor can you split the infinite up into fractions.” 19
Troward very often emphasized that Spirit is a unity. It always exists as one unified whole in all its infinitude, independent of and transcending the relative.
Individual and Universal Subconscious
In this same book, Troward reasons that Spirit or first cause must be universal subjective mind. The creative power is, in essence, subjective mind. This is true…
whether it be working on the grand scale of the cosmos, or on the miniature scale of the individual. 20
Much confusion has risen regarding the idea of “individual” subjective mind and “universal” subjective mind, but the principle of unity guards us against thinking that they must be two distinct “subjective minds.” Troward explains that it is convenient to speak of individual subjective mind as our “personal share” 21 in the universal subjective mind, but confesses that this is in order to avoid too abstract of a concept and that it is not the “splitting up of the universal mind into fractions.” 22 The individual subjective mind can conveniently be thought of as the bridge to the universal subjective mind.
There is only ONE power — The individual subjective mind is a mode of action of the universal subjective mind.
I AM
There is only ONE I AM. Troward explains its meaning in this passage:
“It means everything; but we are most concerned with what it means in regard to ourselves, and to each of us personally it means this. It means that there are not two Spirits, one which is myself and one which is another. It means that there is not some great unknown power external to myself which may be actuated by perfectly different motives to my own, […] there is only one mind, one motive, one power — not two opposing each other — and that my conscious mind in all its movements is only the one mind expressing itself as (not merely through) my own particular individuality.” 23
The true I AM is not on the level of the lower personality as John Smith or Mary Jones, but a statement of pure being, or consciousness. God, by saying I AM, reveals himself “beingness” and it is upon this undercurrent of “beingness” that all individuality rests.
(The phrase “I AM that I AM” indicates that I AM or God is self-sustained; it is that ever-existing quality of isness. I may write an article on the meaning of the I AM in the future.)
Universal Motive
Notice in the above quote of there being only “one motive”. What must be the “motive” of I AM? Spirit being life, its only motive in manifestation can be that of “more life.” If Spirit is life, its motive must be the consciousness of more livingness. And Spirit, being the originating principle in our individual being, “more life” is the fundamental desire for each one of us. If you examine your own particular set of desires, you will realize that the common element is always the desire to live more fully.
I will touch upon this again in the next section.
Further Considerations Regarding Spirit
First, let us sum up our current understanding of Spirit:
- Spirit as fundamental reality, the creative power, and the fundamental reality
- The unity of Spirit; there is only ONE eternally present power which can never be divided
- Spirit is now concentrated as the consciousness of the individual. The universal “I AM” is identical to the individual “I AM.”
Let us take further consideration into how Spirit functions. This matters because the laws or functions of Spirit are the same whether it be on the scale of universal or on the scale of the individual — an essential point that Troward drew attention to again and again. A good analogy is that of fire:
”fire has always the same igneous qualities whether the centre of combustion be large or small” 24
Likewise, Spirits qualites are the same, no matter its scale of operation. So what are this qualities? Let us take a look at that next.
The Active Qualities of Spirit
Troward states that the “active properties” of Spirit are that of “Initiative and Selection,” 25 or in The Edinburgh Lectures on Mental Science, “Intelligence and volition.” 26 According to Troward, this is the essential quality of Personality. In the latter book mentioned, Troward proposes to use the word “personalness” instead of “personality” when talking about this quality in universal Spirit to distinguish from personality as associated with “individuality.” 27 What he means by “personalness” is a kind of undifferentiated, infinite quality of personality from which all individual personality is a manifestation.
So, this active property exists as an infinitude in Spirit. In the human being, this quality of Initiative and Selection is has become manifest and is what we could think of as our own free will.
This Troward calls the “personal factor,” and it is through this factor we must bring ourselves in line with the laws of Spirit. This cannot happen automatically as this would violate the individual’s freedom of volition. It must be the choice of the individual.
The insertion of our own personal factor into the creative order cannot, as Troward says…
“be done by depriving the individual of what makes him a person instead of a thing, namely, the power of conscious initiative and selection.” 28
The Active and the Passive Principle
Without diving too much further into this, Troward explains that the individual serves as the “connecting link” between the infinite of the personal and the infinite of the impersonal. 29 These two exist as a perfect balance, each supplying what the other needs — the active and the passive principle.
This principle has been expressed by spiritual traditions in many ways. It is a way of understanding the self-contemplation of Spirit in terms of an active and a passive factor. As Troward often stressed, though, there is, in essence, only one first cause power. These two are not separate but constitute a dual-unity — they are modes of action of the one unified power. Both need each other; obviously, for any work to be done, there must be something to be worked upon. These two principles are, for instance, sometimes put forth as the “masculine” and the “feminine“ under the analogy that the masculine impregnates the feminine. Troward talked about the medieval terms “Animus Dei” (Mind of God — the active) and “Anima Mundi” (Soul of the Universe/World — the passive). 30 I could be wrong, but I believe this is also the true meaning of the yin-yang symbol. Even if it isn’t, it’s a pretty good illustration of it anyway:
Now, here is the essential point. The infinite personality or “personalness” (the active principle) is from the perspective of the individual, totally undifferentiated and, in this sense, impersonal. The infinite “personalness” thus requires differentiation through the individual personal factor. And as we realize this, the less…
“we shall be inclined to regard ourselves as the supreme factor in the chain of cause and effect” 31
In other words, as we begin to realize this, we see that our personal factor is not so much the cause as it is the gatekeeper and distributor of the underlying principle of personality of which our individual personality is a manifestation.
Anyway, the main takeaway from this section is, in my opinion, to understand that Spirit is not a “blind force“ but the “Supreme intelligence,” 32 the importance of which I will touch on later.
Affirmative Power
Earlier I stated that the underlying desire of Spirit is that of “more life” or for greater “self-expression.”
Since Spirit is the only power, it cannot act against its own interest. More of what it is in itself is what it desires to bring about.
This means that if we stop reversing the “flow,” so to speak, of Spirit within ourselves, we will “increase with the increase of God.” 33
We now realize that, through the personal factor, the more fully we open gateway for the Spirit within ourselves, the less we kink the hose, we will continually get more “livingness” out of life in never ending degree, based upon this inbuilt tendency in Spirit.
Qualities of Spirit
The active qualities of Spirit are that of Initiative and Selection, and Spirit’s only motive or desire is more Life.
Let us now continue on this path. In The Creative Process in the Individual, Troward reasons as follows:
Spirit is the creative power. Since its command of anything makes it a reality, Spirit cannot lie and must be Truth. 34
Now, since Spirit is the undifferentiated principle of life, it must be Love, which is the tendency for the fuller development and enjoyment of life in each individual.
“the pure motive of giving greater enjoyment of life is Love.” 35
Spirit is also Light — the knowledge and perception of all potentials and infinite possibility.
Then, since there is no opposing force upon the first cause plane, Spirit must be Power. Life guided by its one and only motive: Love combined with the the all-seeing perception of Light produce Power because…
“under these conditions it could not stop short of action, for that would be the denial of the Life, Love, and Light which it is.” 36
Spirit must also be Peace or harmony because it cannot set one part in antagonism with the other as that would destroy its “wholeness,” 37 and that this would be acting antagonistic to itself.
Since Spirit can produce what it will, it cannot produce repugnant forms and thus one of its laws must be Beauty. 38 And because of Spirit’s wholeness, every part of Spirit must be proportionate to every other part, which too is Beauty. 39
Lastly, Troward says Spirit must be Joy because acting under these laws, it cannot help but achieve its desire which is eternal and ever-progressing self-expression. 40
We can thus sum up the “Substantive Being” of Spirit as being:
“Life, Love, Light, Power, Peace, Beauty, and Joy [and as Troward also mentioned earlier: Truth]” 41
And its active properties as being Initiative and Selection.
Again, Spirit is within us. To point back to what we talked about at the beginning of the article, these are the qualities of our own “beingness” or consciousness. It is the universal Spirit localized and focused in on the individual, and we thus find a wonderful reservoir of liberating power present at the root of our being. As this begins to dawn upon us, when we contemplate the Truth, we have, through the personal factor, “unkinked the hose,” and these affirmative qualities of Spirit will thus begin to reproduce itself in our individual life.
“the Originating Spirit, which first brought the world into existence, is also the root of our own individuality, and is therefore always ready, by its inherent nature, to continue the creative process from this individual stand-point as soon as the necessary conditions are provided” 42
Desire as the Motive Power
We have now looked at Life, Love, Light, Power, Peace, Beauty, Truth, and Joy as being the substantive qualities of Spirit along with its active powers of initiative and selection.
We talked about how Love is the desire for more fullness of life, and it is upon its motive of Love that Spirit acts. It is this general motive that each of our individual desires must have in common. As Troward says:
“Desire is the force behind all things; it is the moving principle of the universe and the innermost centre of all Life.” 43
And:
“we may adopt the maxim ‘trust your desires’ because we know that they are the movement of the Universal in ourselves” 44
My experience has led me to conclude that when we, so to say, “unkink the hose,” Spirit will on its own begin to produce our desires, for our individual true desires are really the desires of Spirit. Based on this inherent motive, Spirit produces “Beauty,” as mentioned in the above section. As you begin trusting the inherent intelligence and knowledge of this power, you will find that things will appear in your life better than what you could have ever imagined.
“What we are to dwell upon is the idea of an Infinite Power producing the happiness we desire, and because this Power is also the Forming Power of the universe trusting it to give that form to the conditions which will most perfectly react upon us to produce the particular state of consciousness desired.” 45
We must never lose sight of the fact that Spirit is infinite intelligence. It knows us better than we do, and trying to control things through our own limited intelligence is a mistake. As Troward says in The Principle of Guidance, we must trust the…
“Superior Intelligence which will become an unfailing principle of guidance if we will only recognise it as such” 46
Manifestation
Now, there is a lot more we could try and analyze regarding Thomas Troward’s views and philosophy, but I think the above will serve as a good starting point for those interested in further study of the subject. Instead, what I want to do now is go away from abstractions and look at what Troward said about the practical use of this power in our own lives.
What I want you to remember before we continue is that the totality of power is found within, localized as your own consciousness. Your own consciousness is not separate from the power but is the singularity of power itself. Furthermore, it is not a blind force but an infinite intelligence whose only motive is for more life. This, at least, will be our axiomatic framework for the next section.
How to Manifest
[Coming Soon]
References
- Harry Gaze, My Personal Recollections of Thomas Troward — THE TEACHER AND THE MAN, Chapter 2: “My Introduction to Thomas Troward ↩︎
- Harry Gaze, My Personal Recollections of Thomas Troward — THE TEACHER AND THE MAN, Chapter 5: “The Teachings of Thomas Troward” ↩︎
- Harry Gaze, My Personal Recollections of Thomas Troward — THE TEACHER AND THE MAN, Chapter 4: “Some Troward Letters” ↩︎
- Harry Gaze, My Personal Recollections of Thomas Troward — THE TEACHER AND THE MAN, Chapter 3: “Alice Callow’s Story Of Thomas Troward” ↩︎
- Harry Gaze, My Personal Recollections of Thomas Troward — THE TEACHER AND THE MAN, Chapter 3: “Alice Callow’s Story Of Thomas Troward” ↩︎
- Thomas Troward, The Edinburgh Lectures on Mental Science, Chapter 1: “Spirit and Matter” ↩︎
- Thomas Troward, The Law and the Word, Chapter 3: “Man’s Place in the Creative Order” ↩︎
- Thomas Troward, The Law and the Word, Chapter 3: “Man’s Place in the Creative Order” ↩︎
- Thomas Troward, The Creative Process in the Individual, Chapter 2 “The Self‑Contemplation of Spirit” ↩︎
- Thomas Troward, The Law and the Word, Chapter 3: “Man’s Place in the Creative Order” ↩︎
- Thomas Troward, The Edinburgh Lectures on Mental Science, Chapter 5: “Further Considerations Regarding Subjective and Objective Mind” ↩︎
- Thomas Troward, The Creative Process in the Individual, Chapter 8: “The Dénouement of the Creative Process” ↩︎
- Thomas Troward, The Edinburgh Lectures on Mental Science, Chapter 3: “The Unity of the Spirit” ↩︎
- Thomas Troward, The Edinburgh Lectures on Mental Science, Chapter 1: “Spirit and Matter” ↩︎
- Thomas Troward, The Creative Process in the Individual, Chapter 3: “The Divine Ideal” ↩︎
- Harry Gaze, My Personal Recollections of Thomas Troward — THE TEACHER AND THE MAN, Chapter 4: “Some Troward Letters” ↩︎
- Thomas Troward, The Hidden Power and Other Papers Upon Mental Science, Chapter 11: “Yourself” ↩︎
- Thomas Troward, The Edinburgh Lectures on Mental Science, Chapter 5: “Further Considerations Regarding Subjective and Objective Mind” ↩︎
- Thomas Troward, The Edinburgh Lectures on Mental Science, Chapter 3: “The Unity of the Spirit” ↩︎
- Thomas Troward, The Edinburgh Lectures on Mental Science, Chapter 5: “Further Considerations Regarding Subjective and Objective Mind” ↩︎
- Thomas Troward, The Edinburgh Lectures on Mental Science, Chapter 5: “Further Considerations Regarding Subjective and Objective Mind” ↩︎
- Thomas Troward, The Edinburgh Lectures on Mental Science, Chapter 5: “Further Considerations Regarding Subjective and Objective Mind” ↩︎
- Thomas Troward, The Hidden Power and Other Papers Upon Mental Science, Chapter 3: “The ‘I AM'” ↩︎
- Thomas Troward, Bible Mystery and Bible Meaning, Chapter 1: “The Creation” ↩︎
- Thomas Troward, The Creative Process in the Individual, Chapter 5: “The Personal Factor” ↩︎
- Thomas Troward, The Edinburgh Lectures on Mental Science, Chapter 7: “Receptivity” ↩︎
- Thomas Troward, The Edinburgh Lectures on Mental Science, Chapter 7: “Receptivity” ↩︎
- Thomas Troward, The Creative Process in the Individual, Chapter 7: “Race Thought and New Thought” ↩︎
- Thomas Troward, The Creative Process in the Individual, Chapter 11: “Ourselves in the Divine Offering” ↩︎
- Thomas Troward, The Law and the Word, Chapter 6: “The Promises” ↩︎
- Thomas Troward, The Creative Process in the Individual, Chapter 11: “Ourselves in the Divine Offering” ↩︎
- Thomas Troward, The Dore Lectures on Mental Science, Chapter 7: “The Great Affirmative” ↩︎
- Thomas Troward, The Creative Process in the Individual, Chapter 4: “The Manifestation of the Life Principle” ↩︎
- Thomas Troward, The Creative Process in the Individual, Chapter 3: “The Divine Ideal” ↩︎
- Thomas Troward, The Creative Process in the Individual, Chapter 5: “The Personal Factor” ↩︎
- Thomas Troward, The Creative Process in the Individual, Chapter 5: “The Personal Factor” ↩︎
- Thomas Troward, The Creative Process in the Individual, Chapter 5: “The Personal Factor” ↩︎
- Thomas Troward, The Creative Process in the Individual, Chapter 3: “The Divine Ideal” ↩︎
- Thomas Troward, The Creative Process in the Individual, Chapter 5: “The Personal Factor” ↩︎
- Thomas Troward, The Creative Process in the Individual, Chapter 5: “The Personal Factor” ↩︎
- Thomas Troward, The Creative Process in the Individual, Chapter 5: “The Personal Factor” ↩︎
- Thomas Troward, The Dore Lectures on Mental Science, Chapter 8: “Christ the Fulfilling of the Law” ↩︎
- Thomas Troward, The Hidden Power and Other Papers Upon Mental Science, Chapter 8: “Desire as the Motive Power” ↩︎
- Thomas Troward, The Creative Process in the Individual, Chapter 3: “The Divine Ideal” ↩︎
- Thomas Troward, The Creative Process in the Individual, Chapter 6: “The Standard of Personality” ↩︎
- Thomas Troward, The Hidden Power and Other Papers Upon Mental Science, Chapter 7: “The Principle of Guidance” ↩︎
