DORE LECTURES THOMAS TROWARD EBOOK DOWNLOAD

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Free site book and epub digitized and proofread by Project Gutenberg. The Doré Lectures by T. Troward. No cover available. Download; Bibrec. Free PDF, epub, site ebook. By Thomas Troward. A series of lectures given at the Dore Gallery, Bond Street, London in Self help subjects such as the. The Dore Lectures on Mental Science. by: Thomas Troward. Publication date: 4 Favorites. DOWNLOAD OPTIONS. download 1 file.


Dore Lectures Thomas Troward Ebook Download

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The Dore Lectures by Thomas Troward can be read for free at bedsramlofosse.gq - the Library of Public New Thought Library has free pdf downloads. eBook and audio downloads for Dore Lectures by Thomas Troward If a link does not open to a download, then that download is not available at this time. Without these lectures the New Thought Movement and The Science of Mind might never have been born. Thomas Troward was an early New Thought writer .

He was invited to give a series of lectures and in delivered his famous Edinburgh lectures at Queens Gate in Edinburgh, Scotland. These lectures were given to a very small but appreciative group of persons.

However, it is said that even this captive, willing audience hardly understood what he was saying.

It is said that reading Troward is difficult. Actually, if we read Troward slowly and deliberately we will discover that he is very clear and concise. The secret of understanding Troward is to understand his major premises, then how he logically argues from those premises.

This is typical of the Western legal mind. Troward was a major influence on the works of Ernest Holmes, Frederick Bailes, Joseph Murphy and Emmett Fox, and has been quoted by numerous other writers. It must be remembered in reading Troward that he was a product of his time.

His books use scientific jargon that was present around He was raised in the Church of England and had read the Bible daily from boyhood. On May 16, , at the age of 69, Thomas Troward passed from this plane.

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He will be recognized in history as a contributing influence to Religious Science, the New Thought Movement in the United States and Great Britain, and also, to some extent, to the more liberal ideas of the Church of England. 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?

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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. 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.

The Doré Lectures

Consequently the direction taken by the creative impulse is not dictated by outward circumstances, and the primary movement must therefore be entirely due to the action of the Original Mind upon itself; it is the reaching out of this Mind for realization of all that it feels itself to be.

The creative process thus in the first instance is purely a matter of feeling—exactly what we speak of as "motif" in a work of art. Now it is this original feeling that we need to enter into, because it is the fons et origo of the whole chain of causation which subsequently follows.

What then can this original feeling of the Spirit be? Since the Spirit is Life-in-itself, its feeling can only be for the fuller expression of Life—any other sort of feeling would be self-destructive and is therefore inconceivable.

Then the full expression of Life implies Happiness, and Happiness implies Harmony, and Harmony implies Order, and Order implies Proportion, and Proportion implies Beauty; so that in recognizing the inherent tendency of the Spirit towards the production of Life, we can recognise a similar inherent tendency to the production of these other qualities also; and since the desire to bestow the greater fulness of joyous life can only be described as Love, we can sum up the whole of the feeling which is the original moving impulse in the Spirit as Love and Beauty—the Spirit finding expression through forms of beauty in centres of life, in harmonious reciprocal relation to itself.

This is a generalized statement of the broad principle by which Spirit expands from the innermost to the outermost, in accordance with a Law of tendency inherent in itself.

It sees itself, as it were, reflected in various centres of life and energy, each with its appropriate form; but in the first instance these reflections can have no existence except within the originating Mind.

They have their first beginning as mental images, so that in addition to the powers of Intelligence and Selection, we must also realise that of Imagination as belonging to the Divine Mind; and we must picture these powers as working from the initial motive of Love and Beauty.He had already developed, in some detail, his philosophy of Mental Science when he was accidentally introduced to the "Higher Thought Center" of London through a Mrs.

They have their first beginning as mental images, so that in addition to the powers of Intelligence and Selection, we must also realise that of Imagination as belonging to the Divine Mind; and we must picture these powers as working from the initial motive of Love and Beauty.

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. Synopsis In commencing a course of lectures on Mental Science, it is somewhat difficult for the lecturer to fix upon the best method of opening the subject. People described him as a kind and understanding man, simple and natural in manner, but personally boring as a speaker.