4/115 SPIRITUAL CONSCIOUSNESS By FRANK H. SPRAGUE
Every age which has been distinguished by the development of any vitally important idea has appealed to the world through its leader or prophet. Moses, Confucius, Gautama, Jesus and Luther were exponents of mighty tides of human unfoldment. Their insight and spiritual power made them incarnations of the thoughts and aspirations of thousands of lives.
Behind each of these representative characters were racial tendencies and purposes seeking expression in the profound life of a great soul, and calling for utterance in the comprehensive declarations of a great mind. The “word made flesh” is the culmination of every great revelation.
The prophet of the coming era —the exponent of its highest ideals—will be endowed with insight profound enough to comprehend the practical as well as the theoretical needs of the hour; for it will be his mission to make the ideal things of life practical, and its practical things ideal.
Thought and action, word and deed, need to be brought into perfect unity and harmony on the plane of the broadest human attainments of the present day. On every hand spontaneous movements, representing some phase of social, moral or spiritual advancement, are preparing the way, and hastening the consummation of this end.
The spirit of expectancy which everywhere pervades society must sooner or later find its fulfilment in a leader who shall unite in one brotherhood all those who seek a solution of life’s problems upon the spiritual plane, and look for the revival and permanent establishment of the kingdom of heaven among men.
2.
WHAT IS TRUTH?
The skeptic, the bigot and the seer are typical representatives of three distinct attitudes which men entertain toward the Truth. Individuals of each of these classes are equally positive in their convictions, equally certain that their particular views are correct. How, then, is it possible for one to decide whether that which appeals to him with such emphasis as true is the Truth, or not? By what test can one distinguish truth from error?
There are two kinds of knowledge: —that which pertains to facts, and that which pertains to principles. The former is relative, changeable, for facts are susceptible of a variety of interpretations, depending on the view-point of the observer. The latter is absolute, unchangeable, for principles do not admit of interpretation. Facts are apparent; principles are real. Knowledge of principles alone is perfectly trustworthy, for it is not subject to revision or adaptation.
Principles are discerned, appreciated by intuition; they are axiomatic. Facts are perceived, understood by the intellect. Intuition reveals the Truth immediately, without an intervening process of interpretation. The intellect stands in the capacity of a commentator on the Truth.
It doubts, questions, argues, reasons, explains, believes; but it can furnish no absolute assurance that its conclusions are final. It sees truth in conceptions. No conception should be held as a finality, but only as the best view compatible with present discernment of truth, and with the recognition that it must yield to something better when we realize truth more perfectly.