It is a metaphysical truth that the outward life is a reflection of the thought life. Our life is affected by our habit of thinking and attitude of mind, in two ways: first, all our actions are unconsciously influenced by our thoughts, thus helping to bring into manifestation, or attracting to us, an environment that corresponds to our thoughts. [9] Secondly, we discharge or emit an influence, silent and invisible, that no doubt affects other people. They are probably not aware of it, but they are either repelled or attracted by this silent influence. Thus, if our thoughts and mental attitude are of the wrong type, not only are our actions affected thereby, but also we exert a silent influence that assists in driving the right type of friends, opportunity, success and every possible good away from us. The reverse also is equally true. By right thoughts and a correct mental attitude we naturally attract to us all the good of which our present life is capable.
[9] This may seem, at first sight, to be a sweeping statement, but two homely illustrations will prove its reasonableness. First we will take the case of a man committed to prison for law-breaking. His environment is obviously due to his wrong actions, the latter being the offspring of his thoughts, for all actions spring from thoughts. Next let us take the case of a man who is the trusted head of an efficient business. Obviously his position is the result of his actions, for he has climbed to it by hard work and faithful service, all due in the first place to constructive thinking and a right attitude of mind.
The Bible tells us that as a man thinketh in his heart so is he. It is equally true to say that as a manis, so does hethink, and, that as he thinks, so do his outer life and circumstances become. Therefore, as a manis, so is his environment. This may sound rather metaphysical, but it is really quite simple, and proof meets us at every turn. Take a man from slumdom and put him in nice surroundings, and note what happens. Very soon he either drifts back to a slum or turns his new house into a slum dwelling. Take a man of a higher type, and put him in a slum, and soon he will either leave the slum or change his slum dwelling into a more decent habitation. Put a slut in a mansion, and she will turn it into a pig-sty, but put a woman of a higher type in a hovel and she will make it clean enough to entertain royalty. Therefore, before you can change a person's environment it is necessary to change inwardly the person himself. When a man becomes inwardly changed and filled with new ambitions, ideals and hopes, he, in course of time, rises above his sordid surroundings andattracts to himself an environment that corresponds to his new state of mind. It would be useless to tidy up the house of a slut for her, for she would soon make it like a pig-sty again, but if you could get a new ideal of neatness, cleanliness, order and spotlessness into her mind, she would not rest satisfied until her immediate environment corresponded, in some measure at least, to her mental ideal or image.
Very often, the failures of a man's life, and its disharmonies and poverty, either comparative or real, are outward symbols of his weakness of character. He may have ability in plenty, but he may lack application or steadfastness, and thus he fails in all his undertakings, and has to be kept by his wife and daughters. He will assure you that his circumstances are due to ill-fortune, but the actual cause of his failure is in his character, or, rather, lack of character.
If, therefore, a man's poverty and lack, or financial difficulties are due to weakness of character which manifest in his work and dealings with others, in the form of inefficiency, poor service and bad judgment, it follows that he, himself, must change before his circumstances can be permanently altered for the better. The difficulty in dealing with unsuccessful people is in getting them to realize that they, themselves, are the cause of all their troubles. [10] Until, however, they do realize this, their case is hopeless, and it is impossible to help them, but when they acknowledge that the fault is theirs, they can be shown that there is a remedy for their ills and a way out of their difficulties, by means of self-improvement. Let them then search for hidden weaknesses, and build up those weak places in their character, such as lack of grit, determination, steadfastness, persistence, patience, probity, decision, which are the cause of their troubles, and they will find that their circumstances will gradually change for the better. Everything comes from within—first within, then out, this is the law—therefore the change must always take place within.
[10] See also "The Fundamentals of True Success," by the same author and published by The Science of Thought Press, Chichester.
Going more deeply into the subject and becoming more metaphysical, it is necessary to point out that the cause of all manifestation is Mind. We have already seen that a man's mind and character are reflected in his circumstances; now let us think, for a moment, about the Mind that is Infinite. The whole universe, which is, of course, infinite in extent, has its origin in the Divine Mind, andis contained within this Infinite Mind, just in the same way that you can hold a mental picture in your own mind. God's Universe,as it is imaged in the Divine Mind, is perfect. We see it as imperfect, because we only receive a finite sense-perception of that which is perfect and infinite, from this forming, in our minds, an image that is necessarily imperfect and finite, which we project outwards, and, not knowing any better, think is real. But the universe,as imaged in the Divine Mind, and as it actually is in reality, is both infinite and perfect: it is also infinitely perfect. There is no poverty or lack in a universe that is infinitely perfect, whole and complete in the Divine Mind. Poverty and lack have their origin in the mind of man: they have no place in the Mind of God.
We cannot, in a little elementary work of this kind, go more deeply into this extremely fascinating subject. Sufficient if we say here that the only Reality is infinite perfection and wholeness, therefore there cannot be any lack at all (in reality). The obvious lack and poverty that we see around us are the product of the human mind. Those who live in a consciousness of poverty and lack, go through life closely fettered by limitation. They can never escape from poverty, it dogs their footsteps like their shadow. In fact, it is a shadow or reflection, in the outer life, of their state of mind and mental attitude.
On the other hand, those who live in a consciousness of sufficiency, are not troubled about supply. Their circumstances reflect their type of mind and mental attitude. It does not follow that they will be rich, for many of them prefer to live from hand to mouth, and quite large numbers of people have no desire whatever to possess wealth of any kind, but they have no worry about supply, for their needs are always met by sufficiency.
Many of our readers look upon the possession of wealth as an iniquity. Personally, I do not see how, at this stage, it can be altogether avoided. Capital is necessary for the conducting of business and for the carrying out of enterprises, but, as far as the hoarding of wealth is concerned, I certainly think that it is both unwise and unnecessary. There is nothing more deadening to the spiritual life than riches. There is always hope for the drunkard and the harlot, but it is most difficult although, of course, not impossible, for one who is burdened by wealth to enter the kingdom of heaven. Some are able to do so, but they are allowed to enter simply because they hold their wealth as of no importance, merely as something of which they are stewards for a season.
The hoarding of wealth is just as unnecessary as poverty. They are both based upon a fundamental error. This error is in thinking that all supply, being material, must necessarily have a material source: that it is limited in quantity, and therefore must be grabbed at and fought over. The truth is, of course, that the source of supply is Spiritual, and therefore without limit; consequently, one who realizes the truth has no thoughts of poverty or lack, and ceases to fear it. On the other hand, he has no incentive to hoard or to grab wealth, for of what use are riches to one whose supply is for ever assured?
All who enter into this truth regarding supply, either despise riches or hold them very lightly indeed. They cease to have any desire for wealth. Why should they have any such desire? People hanker after wealth because they fear poverty with a deadly fear, and long for wealth because they think that its possession would release them from their fears. When, however, they know the truth, they also KNOW that their wants will always be supplied, therefore they no longer desire wealth and its cares and responsibilities.
Wealth is just as abnormal as poverty. Our Lord showed this to be the case by choosing to be poor (but not in poverty) and by His teaching in the Sermon on the Mount. What Jesus promised was adequate supply, but not wealth or riches, to those who had sufficient faith in their "Heavenly Father." Many people live this planless life of utter dependence upon their Spiritual Source. They never become rich, but all their needs are supplied. Something always arrives in time to meet their requirements. Such a life requires a very live and active faith, but its results are as certain as the rising of the sun.
An understanding of the truth regarding supply is a necessary foundation for the faith without which the planless life is impossible. It is necessary toknowthe utter falseness and unreality of poverty and lack before we can trust in Divine Providence or the working of Spiritual (at the same time, mental) law. It is necessary to know that the universe is Spiritual: that God is Spirit, in whom we live and move and have our being, and that because we are a part, very small, but yet a part, of the Whole, all our wants, all through the ages, must be supplied. Supply, sufficient for all our needs, is the reality. Poverty and lack, the product of lack of faith, of fear, of ignorance, of weakness of character, have their origin in the human mind, and are the unreality—the negative which has no permanence or reality.
When we have learnt the truth, it is necessary to live in the Consciousness of it, and to think and act and praise God as though sufficiency were already ours. Not to spend money that we cannot afford to spend, nor to incur debt, but to live mentally in an atmosphere of abundant supply. We have to remember that the change in consciousness must take place first and become well-established, before its effects can be seen to manifest in the outer life.
The entering of this higher consciousness where we know and realize the truth, viz., that the Source of all our supply is Spirit, and that the Divine Source is limitless, is not easy, although it is less difficult to some than to others. It demands constant mental activity and watchfulness: it requires persistence and perseverance in right thinking, yet it is possible to those who are in earnest. By living in the consciousness of God's Supply and exercising a lively faith, the life becomes affected, principally due to both conscious and unconscious change of action.
Having dealt with the esoteric or inner side of the subject of supply, I will now treat it more from the outer or practical side, the latter being, of course, just as important as the former.
The teaching of this chapter does not discourage industry and thrift, far from it. After the Lord Christ had fed the five thousand, all the leavings were carefully collected so that nothing should be wasted. This is in accord with Universal law. There is a law of economy both in the natural and spiritual worlds. Nature appears, on the surface, to be very wasteful and prodigal, but, actually, she never wastes anything, if it can be avoided. Therefore, the action of the disciples was in accord with universal law. What a lesson for us! To be careful and saving is a mark of superiority both in mind and character. The wastefulness of the helpless poor is notorious. Those who are "well to do" are far more careful and conserving than the very poor. There are exceptions, it is true, but the rule is that a man who cannot save money has not it in him to command success in life. Inability to deny himself certain things shows a weakness of character and lack of purpose which make success impossible. Two men that I knew very well built fortunes upon P5, which they saved out of meagre earnings. It is always the start that is difficult: if you cannot overcome the preliminary difficulties you have not the steadfast purpose to hold your own in the battle of life. On the other hand, once the initial difficulties have been overcome, it is not difficult to get your barque into the currents of prosperity. When once you realize that there is unlimited abundance in which you can share: when once you learn to live in the consciousness of this abundance, at the same time living within your present income and doing your present work as well as it is possible for it to be done, you have set out on the path to affluence. One who realizes and really believes that there is abundance and plenty forhim, puts into operation a powerful law which will surely bring opportunity to him, sooner or later. Many, however, ruin their hopes by not knowing that for a time they must live a kind of double life. They must be opulent in consciousness, but careful and thrifty in actual practice. The time will come when their means will largely increase, then, if they are wise, they will live on part of their income, instead of living up to it. This will give them a wide margin for charitable purposes, for the taking up of further opportunities and for extensions. Many business men have to let golden opportunities pass, simply because they have saved little or nothing, owing to lavish private expenditure, or they have to let other people in to share their schemes who, in addition to taking a large share of the profits may prove a serious handicap and hindrance in other ways.
While in its essence, the Source of Supply is spiritual, it comes to us through material channels, and, in order to have a share in it, it is necessary to earn it. We have to give something in exchange for what we draw from life in the way of supply. We must give in order to receive, and what we give must be something that the world wants or needs.
The secret of supply is, then, to realize that there is unlimited abundance and to live in the consciousness of it, as completely as though no material channels existed, and, at the same time, to work as zealously and be as careful as though there were no such thing as spiritual supply. At the same time we must give the world something that it wants, or otherwise serve in some useful capacity, exercising honesty, probity and justice in all our affairs. It is folly to expect abundance to drop ready-made in our lap; it must be earned by intelligent and faithful service. [11]
[11] This subject is treated fully in "The Fundamentals of True Success," by the same author. Published by The Science of Thought Press, Chichester.
Being a retired business man who started life with nothing, not even good health, I have looked at this subject from a business man's point of view. The principle applies, however, to every walk in life, and each reader can adapt the teaching of this lesson to his or her particular needs.
The sub-conscious mind is the mind of Nature. It possesses extraordinary powers and intelligence, but no inspiration. It is instinctive: it is animal: it is natural: but there is nothing god-like about it—it is of the earth and the physical plane. It can be described as the inner forces of Nature resident within our body. Having said this we have said nearly all there is to be said about the sub-conscious, yet this is the mind of which some people have made a veritable god.
The sub-conscious mind, if led aright, is a very good friend, reducing all repeated thoughts and actions into habit, which, in time, become settled and part of the very life itself. Thus, by conscious right thinking and conscious right action, a good habit is formed, which becomes, in course of time, practically automatic. This, of course, builds up the character, which, in turn, affects the life. It will be seen then, how important is the right use of this willing and faithful servant. It is no god, it has no inspiration, but it is a very useful servant, as we shall see.
Most of our actions or movements are done or made sub-consciously. The reason that "practice makes perfect" is that the sub-conscious mind learns to do the task, and, by so doing, takes it off our hands. How difficult it is to learn to drive a motor-car. How carefully, at first, we have to double de-clutch and obtain the right engine speed for a noiseless "change," yet, after a time, the whole action is performed sub-consciously. It is the same with pianoforte playing. Many players, some better than others, can play the most difficult classical music withoutconsciouslyrecalling it to mind. As soon as theytry to rememberthe whole "piece" leaves them, but as long as they leave the whole matter to the sub-conscious (which never forgets) they can keep on playing. I and my conscious mind are not doing much of the actual writing of this book. We think the thoughts and have something to do with the formation of the sentences, but the sub-conscious mind writes them down. If I had to think of each word and letter, my task would be hopeless, and I should become half dead with fatigue.
The sub-conscious mind, however, is even more helpful, for it does the bulk of our thinking, and can be taught to do a great deal more. If we had to think everything out laboriously, according to the laws of logic, life would be unbearable. Instead of this our sub-conscious mind does the bulk or our thinking, and, if we give it a chance, will do it in an extremely accurate manner, strictly according to the laws of logic andwithout the slightest fatigue. The more that we train the sub-conscious to do our ordinary thinking for us, the less we suffer from fatigue. Fatigue is unknown to the sub-conscious mind, therefore we can never tire it or overwork it.
The sub-conscious mind can be made to do more and more work for us if we will delegate definite work for it to deal with. One who has learnt thought control, who can take up a matter, consider it in all its bearings, and then dismiss the subject from his conscious thought, is able to increase his efficiency a hundred per cent., and reduce his mental fatigue almost to vanishing point. Instead of laboriously working out his problems and worrying and scheming over them, he simply dismisses them to his sub-conscious mind to be dealt with by a master mind which works unceasingly, with great rapidity, extreme accuracy and entirely without effort. It is necessary, however, to give the sub-conscious every available information, for it possesses no inspiration or super-human wisdom, but works out logically, according to the facts supplied to it.
This great, natural, untiring "mind downstairs," as it has been called, is also capable of doing even more useful work still. A writer or speaker, or preacher can collect notes and ideas for his article, book, speech or sermon, and pass them down to his sub-conscious mind with orders that they be arranged in suitable order, division, sub-division and so on. When he comes either to write or prepare the notes of his speech or sermon, he will find all the work done for him, and all that he has to do is to write it down, entirely without effort or fatigue.
Again, a business man who has learnt to make use of his sub-conscious mind in this way, need not juggle or worry or fatigue himself by planning and scheming for the future. All that he need do is to submit the facts to the "greater mind downstairs," and all the planning will be done for him, entirely without effort, and far more efficiently than he would have done it through laborious conscious thinking.
The following, which has just been brought to my notice, is a striking confirmation of the teaching of this chapter.
In a recent issue ofCollier's Magazine, an interview with Henry Ford appeared. He spoke of the way with which big business men deal with problems, and pointed out that they did not spend a lot of time pondering and puzzling over plans or ideas. He said: "An idea comes to us: we think of it for a little while, and thenwe put it in the pot to boil. We let it simmer for a time, and then take it out." What Henry Ford means, of course, is precisely what we have been saying, viz., that the idea or problem is dismissed to the sub-conscious mind, which works it out, and presents it to the conscious mind for judgment.
Yet again, an inventor or one who is constructing something mechanical, can make use of the sub-conscious mind in precisely the same way. Let him sum up the whole problem, arrange all his facts and available information, and pass them all to his sub-conscious mind, when, if a successful result is within the range of possibility, an answer or idea will be forthcoming. All this being done, mark you, without any effort whatever.
All this may seem, especially to some readers, rather wonderful and far-fetched, yet there is nothing occult or mysterious about it. I am perfectly sure that there is no great writer, politician or business man who does not make use of his sub-conscious mind in this way. He probably does so unconsciously, but his procedure is the same. Some employ the whole of their mind naturally. These become men of achievement, who occupy responsible positions, and who bear immense burdens without strain, worry or care. Responsibility sits lightly upon them, and they are serene and untroubled when in positions, and when confronted by tasks and difficulties, such as would drive an ordinary individual out of his mind. Such men develop their powers of attention and concentration (anyone who is in earnest can do this) to a very high degree. They are at great pains to get to the root of a problem, and obtain all the available data possible, but, after that, it is their sub-conscious mind that does all the work, and which arrives at a decision.
While it comes natural to a few to use their sub-conscious mind in the correct way, the majority of people find themselves unable to do so. Such, however, can acquire the art by training. First, it is necessary to learn thought-control, so as to be able to take up a problem or dismiss it entirely from the mindat will. When a problem is passed on to the sub-conscious to be worked out, the subject must be dismissed entirely from the conscious mind. The problem must not be worried over, nor the thoughts allowed to dwell upon it; it must be left entirely to the sub-conscious. Second, every possible detail and information connected with the problem must be grasped by the conscious mind, and the whole matter, pro and con, visualized before being passed to the sub-conscious. It will be seen, then, that thought-control of a high order is necessary, also powers of attention and concentration. These can all be developed by anyone who is really in earnest.
A good way of starting the use of the sub-conscious mind is to hold the problem in the mind just as one is going to sleep. There must not, upon any account, be any attempt made to solve the problem or to worry over it. Instead, the main facts of the case, on both sides, must be marshalled, and the case presented to the sub-conscious mind in much the same way as you would place it before your lawyer. Having done this, dismiss the whole matter to your sub-conscious mind, and in most cases you will find in the morning that a solution has been arrived at without any effort or fatigue on your part.
This, of course, is only one of the many ways in which the sub-conscious mind can, and does, serve its master, or the one who should be master. This great invisible force of Nature is for ever working. Whatever ideal is held in the mind becomes woven into the life through the tireless working of the sub-conscious mind. Only set your attention upon high and lofty achievement, and you will focus all the invisible inward forces of Nature upon its accomplishment. In course of time you will reap as you sow. If you will direct your attention into the right channel, backing it up with energetic, conscious action, your sub-conscious will help you day and night, thus making success and achievement possible.
We have already seen that the sub-conscious mind, wonderful though it be, is instinctive merely, lacking inspiration and what we call originality.
All inspiration comes from the Universal Mind, via the super-conscious.All poets and inspired writers get their inspiration in this way.This higher mind is not recognized by Psychologists, but it has longbeen known to searchers for spiritual truth.
What we get from the sub-conscious is the outcome of facts and knowledge supplied to it. What we get from the super-conscious is direct inspiration from higher planes. This higher mind might also be called the Mind of Illumination, for those who can enter into it become illumined, being able to know the Truth and to see things as they really are, and not as they falsely appear to the senses.
This limited consciousness in which we live is bounded by our five senses. The universe that we see around us is partly real and partly an illusion. The real universe is Spiritual and infinite: what we sense is a limited, partial conception of a fragment of it. Our limited, finite conception of the universe is entirely misleading and erroneous, and so long as we rely on sense evidence and the human mind, we remain in darkness and uncertainty. When, however, we can rise into the super-conscious realm, our consciousness expands, transcending the senses and the limitations of the physical plane.
The Spiritual mind is, of course, only accessible to those who are more delicately attuned to its finer vibrations. Nothing that is worth having can be had without effort, and it is only after much self-discipline that it becomes possible for the student to raise his consciousness to this higher realm and understand life from the standpoint of the Universal Mind.
There is nothing, either mystical or psychical, about the use of this higher mind. One who makes use of it becomes spiritually-minded, that is all. He does not go into trances, nor need he become clairvoyant: he simply remains a sane, normal individual, with this difference only—he makes use of more of his mind than does the ordinary individual.
One who is able to use this higher mind develops that which has been termed "the divine quality of originality." If ever a person is to rise above the dead level of mediocrity it must be through direct inspiration from higher planes, through his super-conscious mind. If ever a person is to bring forth a new idea which shall enrich humanity and add to the common good, it must come through the higher mind.
One who is properly attuned, becomes, through the super-conscious mind, a recipient of knowledge that is above human, and wisdom that is divine. He knows by direct knowing: he becomes wise through an influx of Divine Wisdom. He is able to distinguish between the real and the sham, between the gold and the dross: he is also able to see and recognize the right path in life—a thing utterly impossible to the mind of the senses—and to tread it, thus being led into the only true success and real good of which his life is capable.
Let it be said here that all Wisdom must come from within. While books and the written word may be helpful, it is the Spirit within the reader that illumines the word, and makes it real and true to the seeker after Wisdom. One who realizes that he is illumined within by the Divine Spirit, and that this alone can bring him into real knowledge is well advanced on the path that leads to realization.
The wisdom of the human mind always leads to disappointment. It is based on the evidence of the senses, which is erroneous, therefore its findings must always be lacking inrealwisdom. One who relies upon the inspiration of Divine Wisdom has often to decide to take a course of action which, apparently, is opposed to his best interests. Yet, if he follows the inward Wisdom, he finds that he is always guided aright, and, later, has cause to be devoutly thankful that he followed the gleam.
Character building is the greatest object in life. It has been said that character is the only thing we can take with us when we depart this life. This is perfectly true, therefore the object of all religion (not religiousness), mental training and development should be the building of character. A religion that does not build up character is worthless. Those who think that they can "flop" through life, avoid, as far as possible, its discipline, make no effort to improve their character, and through believing in a certain creed can miraculously become perfect, simply by dying, are deceiving themselves. We do not become "perfect,"i.e., of a strong and perfect character, either by believing in a creed or through dying, but by attainment. God helps those who help themselves, and those people who will not strive after better things cut themselves off from all the glorious and wonderful possibilities of attainment.
Before, however, thinking about such lofty things as entering the Path of Attainment, and becoming changed into, and modelled after the Divine Image, the average person may wish to know how to overcome bad habits and weaknesses of character which are keeping him down in life, and, possibly, undermining his health. Most people are conscious of some wrong habits that ought to be overcome, and weaknesses of character which should be eradicated. Possibly they have fought against their habits or weaknesses for years, prayed until they are tired of praying, made innumerable attempts at turning over a new leaf, yet all in vain, for they are as firmly in the toils as ever. Many people give up the struggle and endeavour to lead a sort of Jekyll and Hyde existence, being outwardly a Christian or righteous person, but inwardly something quite different. Yet they find no satisfaction in this dual life, for they know that they are drifting towards an abyss.
Yet there is a way of escape that is open to all. The Infinite One has provided man with powers that are apparently unlimited: powers which can be used either to build up the life and character or to destroy them. These powers are those of the sub-conscious mind. This mind is a reservoir of unlimited, tireless forces, and becomes, if we use it aright, our best friend, or, if we mis-use it, our worst enemy.
Every time a bad action is indulged in, wonderful changes take place in the nervous system, and energy becomes stored up in certain cells, so as to make it easier to do the wrong act on a future occasion. It is equally true that every time a good action is done, similar changes, but in a reverse direction, take place, that make the doing of the same action easier in the future. This explains the tremendous power of habit. Our body, brain and nervous system become changed, either for the worse or the better, according to the type of action indulged in.
We do not yet fully realize what a wonderful adventure life is. We are entrusted with tremendous powers, and by their use or mis-use we can either destroy ourselves or build up our character in every possible direction. What a responsibility, yet what a glorious opportunity!
In order, however, to find a way of escape from evil habit and weaknesses of character, we must go deeper than actual deeds, for actions are effects of hidden causes. The cause of all action is thought. A thought, someone has said, is an action in the process of being born. It is true that we possess primitive desires and impulses, but these can be transmuted into noble actions and high achievement simply by directing the thoughts and attention to higher and better things. For instance, the powers of sex become transmuted into brain power if the thoughts and attention are completely transferred from sex to intellectual pursuits. If, however, the thoughts are allowed to dwell upon sex or passion, then the kingdom becomes divided against itself, and man begins to drift towards the abyss. The strain of modern life is filling our asylums, yet there are those who can work fifteen or even eighteen hours a day and thrive on it, although engaged in severely-trying brain work. These have learnt to transmute their lower powers into higher. This is not done by means of esoteric or occult practices, but by obeying the Divine Injunction to set our affections on things above. In other words, to keep our thoughts and attention fixed upon higher and better aims, ambitions and pursuits.
It is impossible to overcome bad habits by fighting them, for the more we fight them the stronger they become. The injunction to "resist not evil" is very applicable to habit. The way of escape is not by fighting evil or wrong habit, no matter what its character may be, but by concentrating upon building a good habit that shall cut the ground from under the feet of the bad one, or by turning the attention to higher and better things.
Whatever we fix our attention upon, or whatever it is that we idealize, our sub-conscious mind endeavours to actualize and make real in our life. By fighting a habit we direct sub-conscious attention to it, and this is fatal. If, however, we turn our whole attention to something entirely different and which is higher and better, all the powers of the sub-conscious are directed towards the production, in the life and body, of the new object of attention.
We see, therefore, that we do not have to overcome habit. If we did our task would be hopeless, for the human will is helpless before the power of the sub-conscious mind. The sub-conscious powers can be led by the imagination, but they cannot be coerced by the will. The will must be used not to fight the habit, but in raising and directing the attention to something higher and better. By this means a new habit is formed. The attention of the sub-conscious mind is taken away from the bad habit, and all its powers directed towards the creation of a new and better one. The sub-conscious does not care what the habit is. It is indifferent as to whether it is good or bad. It is just as willing to produce a good habit as a bad one. We, each of us, therefore, hold our fate in our own hands. We can, by controlling our thoughts and imagination and by directing our attention to better things, focus all the powers of the sub-conscious on the building up of good habits, or, on the other hand, we can, by allowing our thoughts and mental pictures to dwell upon undesirable things and our attention to be directed to low or weak ideals, fall into undesirable habits. The power that produces the habits is the same in each case; it is the way in which this power is directed that is the vital and essential thing.
It is very necessary to point out that right thinking and correct use of the imagination must be accompanied by corresponding right action. Many people make use of auto-suggestion and expect it to destroy their bad habits and build up better ones, but it never will, or can do so, unaided. Auto-suggestion is useless if it is not followed by constructive action. Young people should expend their energies in physical culture and games. Older people should interest themselves in hobbies and intellectual pursuits. It is only advanced students who can control their thoughts so that they can govern their life forces by mental means. Those less advanced, when attacked by evil or weak thoughts, must get up anddosomething quite different, and thus get their minds off the forbidden subject and interested in the new object of attention. It is a case of directing the desires and life forces into different channels, by controlling the thoughts and attention. Here is seen the value of true religion, for it brings fresh ideals into the life and directs the attention to higher and better things. The writer realizes that a change must take place in the heart of the individual before he can desire these better things. When, however, this change has taken place, the battle has only just begun, for each one has to work out his own salvation.
At first, then, most people will find it necessary to do something in order to attract their attention and guide their thoughts to something quite different from the forbidden subject. Later on, however, when they become more advanced in the science of right thinking, they will be able to direct their thoughts into any desired direction. This necessitates constant vigilance. Each thought has to be carefully scrutinized before being allowed to pass the threshold of the mind. By reversing every negative or unworthy or ignoble thought into its opposite, a change is wrought in the brain and nervous system. The cells formerly used for wrong thinking and for the production of wrong action go out of use as new cells are brought into use for the production of right action.
This stage leads to one higher still, when it becomes a settled habit to reverse bad thoughts into good ones and perform right actions instead of bad or weak ones. The power of the sub-conscious mind, which at one time seemed so evil, produces right action more or less automatically. When once the habit of cleaning the teeth is established there is experienced an uncomfortable feeling until they have been attended to. When once a dirty person has learnt to wash himself thoroughly and keep himself decent, he will feel uncomfortable if he gets dirty. The same rule applies in the more important things and habits of life. If those who are in the bondage of habit will only direct their thoughts and attention to the building up of good habits, their old weaknesses will die a natural death.
It must not be thought that the victory over life-long habits is easy. It may seem so at first, but sooner or later temptation will come with added force, which may result in a sad fall. If this should happen it is most important that too much attention should not be paid to the incident. Instead, the beginner should pick himself up, and, making a mental note of the immediate cause of his downfall, thus benefiting by the experience, press on again towards freedom. It is most helpful to realize that not only is the sub-conscious mind willing to be guided aright, if we will only persevere long enough (until persevering itself becomes a habit), but that we also have behind us all the Spiritual powers of God. The Infinite One sees to it that the odds are not overwhelmingly against us. Our difficulties are not insuperable, although they may appear to be so. We can always win through if we faint not. Heaven looks on with sympathetic interest and rejoices with the struggler when he succeeds, and mourns with him when he fails. The struggle is a stiff one, for it is only by this that the seeker after God can become strong in character, but the victory can always be won. When the situation appears hopeless, let the struggling one remember that there is a way of escape somewhere, and that God, who is his freedom and deliverer, will reveal it to him if he faints not. If all who seek deliverance will realize that the Power of the Infinite is on their side, and that they are bound to become victors if they will only keep on, they must succeed. And what a joy is theirs! There is no happiness quite like that which comes to one who has fought the good fight and overcome habit and weaknesses of character.
May every reader experience this supreme joy of overcoming.
Deep down in every heart is an unquenchable desire for happiness. The advanced soul desires happiness just as much as the pleasure-seeking worldling, the difference between them is simply that the former, through knowledge and experience, does not search for happiness, knowing that it can never be found by direct seeking, but finds it through service and love to others and in victory over self; while the latter seeks happiness, like a will-o'-the-wisp, in every form of pleasure, and finds it not.
Man is never satisfied with his life: he is for ever seeking something that is better. Until he learns wisdom, he looks for it in pleasure, in sense gratification of various kinds, in wealth, luxury and possession. The less evolved a man is the more convinced he is that happiness can be gained in these ways, and the lower are his desires. For instance, those who form what is called the underworld of our cities, seek happiness in vice and debauchery. Those who are more evolved seek pleasure in more refined things, hoping to find happiness in intellectual pursuits, friendships, and in pure human loves. These more evolved types get much more pleasure through the senses than do those who are more elemental, but they are capable also of greater and more acute suffering. They can derive great pleasure from a picture gallery, whereas a savage would see nothing interesting at all: they can also suffer from things which a savage would not be capable of feeling. Yet, in spite of this developed refinement and ability to derive pleasure from art, science, literature, etc., happiness is still as far off as ever. All attempts at finding happiness lead finally to "emptiness." There is no satisfaction, either in wealth and all that it can command, getting on in life, or in fame and power. They allure at first and promise happiness, but they fail us, and finally are seen to be but vanity and vexation of spirit.
This desire for happiness is good, for it leads us through innumerable experiences so that the soul can realize, by practical experience, the emptiness of all self-seeking, and thus learn wisdom. After running the whole gamut of experience the soul learns at last that happiness is not something that can be found by seeking it, but is an inward mental state.
Although work, well done, brings a quiet sense of satisfaction, and success in one's career may also be a source of gratification for a short time, yet even these cannot satisfy the deep longing of the soul.
Happiness, however, is to be found in service. Not if we seek happiness in service, and serve in order to be happy, but if we serve others for the sake of serving we find the only happiness that will endure and satisfy.
One has only to observe the lives of those who are always selfishly seeking and grabbing, who are hard in their dealings, and always "looking after number one," in order to see how impossible it is for self-seekers to be happy. It does not matter whether they acquire riches or remain poor—they are equally unhappy. In contrast to this, you have only to go out of your way to do a kind and perfectly disinterested action and experience the glow of sheer happiness that it brings, in order to realize that you are dealing with a law of life that is as sure and unalterable as the law of gravitation.
There must be a purpose in life, and this must have for its object the betterment of the lives of others, either few or many. The law of service must be obeyed, otherwise there can be no happiness. This may fill some readers with dismay, for they may be employed in an occupation that apparently does no good to anybody. They may feel that if they were engaged in some noble enterprise for the uplift of humanity, then they could truly serve, but in their present occupation this is impossible. To think thus is very natural, yet the truth is we can all obey the law of service, and can begin now, in our present occupation, no matter what it may be. We have only to do our daily work, not as a task which must be "got through," in order to bring us a living, or because it is expected of us that we should work, but as an offering of love to life and the world, in order to come into harmony with the great law of service. Our ideas of values with regard to occupations are altogether erroneous, from the "inner wisdom" point of view. The scrubbing of a doorstep, if faithfully done in a true spirit of service, is of as much value and real importance as the writing of a deathless poem, or dying for one's country. We can never truthfully say that one act of service is of greater value, or is more important than another. All that the higher law looks at is themotive. Therefore, if your motive is right, you can be engaged in the humblest and, apparently, most useless occupation, and yet be happy because you satisfy the law of service.
Another road to happiness is the conquest of the lower nature, the overcoming of weaknesses, the climbing to higher and better things. There is intense happiness in realizing daily that old habits are being overthrown, weak points in the character built up, and an ever-increasing state of liberty and freedom entered into. Thank God, we do not have to remain as we once were, but can progress upwards, indefinitely, for there is no limit to our upward climb.
But there is a state that is far higher than happiness, and this is JOY. Happiness comes through service and overcoming, but joy comes only to one who realizes his oneness with his Divine Source. Therealityis ineffable joy. Behind this world of shadows is the real, spiritual world of splendour and delight. When the soul, after its immense journey through matter, time and space, at last finds its way back to its Divine Source, it becomes aware of this intense joy, too great to be described in words. It not only realizes that therealityis joy, and the universe filled, not with groans or sighing, but with the sweet, quiet laughter of freed souls! it also is filled itself with this ineffable joy.
What has all this got to do with practical, everyday life, it may be asked? Everything, for the one who possesses this quiet joy can never be defeated in life's battles. He has something within him that can never be quenched and which will lead him from victory to victory.
The average individual knows nothing of mental forces, and, although he may suffer from the effects of unconscious wrong thinking, yet he is in no danger of making deliberate mis-use of the inner powers. One, however, who has learnt how to use these interior forces must be very careful to use them aright or he will find that the invisible powers of mind and spirit are far more powerful and destructive than dynamite. It is not meant by this that he can blow himself up thereby, but it does mean that he can injure himself, not only in this life, but for ages to come, and, in addition, seriously retard his spiritual evolution.
All use of the mind to coerce other people or to influence them by means of suggestion, not for their benefit, but for your advantage, is highly destructive, not to them actually,but to you. On the face of it, it looks an easy road to success and prosperity, but, actually, it leads to failure and poverty. The mis-use of the mental powers in this way is really a form of black magic, and the fate of all black magicians is very terrible. Even the use of the mind to coerce other peoplefor their goodis not desirable. It never does any real good, although it may seem beneficial for a time, and its use, therefore, is to be deprecated. Healing, so-called, by hetero-suggestion, is not permanent, for as soon as the healer ceases to "pump" suggestion into the patient the latter begins to relapse into his former state. Far better results accrue if the patient is taught to use auto or self-suggestion for himself. It is seen, then, that the use of the mind to influence others is distinctly harmful if it is used selfishly, and of no real use if used unselfishly. Hypnotism is harmful, no matter which way it is used, and is also detrimental to the patient. Because of this some of our more thoughtful neurologists have given up its use.
We have no right to endeavour to influence other people by the use of our inner forces, even if our object is their good. Each soul has the right to live its life in its own way, and choose for itself either good or evil. That is the object of life, so that each evolving soul should learn wisdom through the lessons learnt as a result of its own mistakes. Far worse is it if others are coerced, not in order to help them, but to defraud them or to make them buy goods they do not require, or sign agreements they would not otherwise put their name to.
One who mis-uses his mental and spiritual powers literally smashes his life up. He works against the laws of life and the universe, and encompasses his own ruin.
There is, however, a far more subtle way of mis-using the mental and spiritual forces than by coercion, mind domination and hetero-suggestion. This method is equally destructive, and if persisted in builds up a painful future. With this method other people are not influenced or dominated, but the finer forces of Nature are coerced by the human will. Mental demands are made on the invisible substance from which, we are told, all things are made, and wealth is compelled to appear. In addition to this, sickness, so it is claimed, is banished, and the invisible forces of life are compelled to operate in such a way as to make life's pathway a bed of roses, without thorns, so that life becomes shorn of all its discipline and experience.
Its devotees "enter the Silence," and there visualize exactly what they think they want, and compel it to appear, in material form, by the strength of their desire or through the exercise of their will.
Some followers of this cult may be able to make an apparent success of it, but I have never yet met any. If they do, however, they will live to regret it, for they are merely practitioners of black magic. Their efforts are of the same nature as sorcery. All such methods build up a heavy debt of future suffering, and seriously hinder the soul in its evolutionary journey.
Entering the Silence is a good thing: it is really entering the inner silence of the soul, the inner sanctuary where the Divine Spirit abides in fulness. To mis-use this inward power for selfish and material ends, and for forcing our human will upon life, so as to make it conform to whatwethink it ought to be is a crime of the first magnitude, which can result only in ultimate failure and disaster.
Limitations can be overcome through a realization of Truth. When we say this it is taken for granted that every effort will be made on the physical plane. It is necessary to bathe, exercise and breathe fresh air in order to be well: it is equally necessary to work hard, and to give the best of which we are capable, in service, in exchange for that which we receive in the way of supply, if we are to be successful. If you keep a gardener, you must pay him. The money that you pay him is part of what you have earned by the sweat of your brain. Therefore you exchange the work of your brain for the labour of his hands, and you are mutually helped and helpful to one another, both giving and receiving, and each one serving life according to his ability. Taking all this for granted, we will pass on to the metaphysical side of our subject. This, by the way, is vastly the more important, but the outer, practical work is indispensable nevertheless.
In order to overcome limitations it is necessary to know the Truth and to live in the consciousness of It. For instance, if ill-health is our limitation, then, in order to become free it is necessary that we live in the consciousness of the Wholeness of God and His Divine Idea. If our limitation be restricted means, it is necessary that we live in the consciousness of the inexhaustible and unlimited nature of the Substance from which the Creator brings everything into manifestation. If our limitation is disharmony and unhappiness, then we must become attuned to the Divine harmony in such a way and to such an extent as to cause it to be reflected into the outward life. No matter what our limitation may be, we can find liberation and deliverance by looking to our Divine Source, realizing that in the Perfect Reality all our wants are supplied, and then living in the consciousness of this truth.
Ill-health is, apart from physical causes, an outward sign of an inward warfare or disharmony, caused by wrong thoughts, emotions, beliefs and attitude of mind and soul towards life and God. In other words, the life is lived in an "error" consciousness of disease and sickness. First, the inward life has to be adjusted in such a way as to harmonize with the laws of our own being and the Divine purpose of life. There must be an inward surrender to the love principle, after which the thoughts must be brought under control so that health-destroying emotions may no longer impair the health. Further, the whole consciousness must, as often as possible, be raised to a realization of the perfect Wholeness which is the reality. If this course is persevered with, a consciousness of health and wholeness becomes a permanent mental state, with the result that health becomes manifested in the life. The outward life is always a reflection or external manifestation of what we are within, or our state of consciousness. Therefore everything depends upon which kind of consciousness it is in which we live.
One who lives in the mental atmosphere of Divine Wholeness, health and harmony, unconsciously directs all the inner forces of nature into health channels. On the other hand, one who lives in a mental atmosphere of ill-health, as sick and unhealthy people very often do, unconsciously directs all his sub-conscious activities in such a way as to produce sickness and disease.
Again, with regard to lack of means, this state also can be overcome, spiritually, only by living in a higher consciousness of abundance and sufficiency. This affects, unconsciously, every action in such a way as to bring about a better state of affairs. On the other hand, one who lives in a mental atmosphere of limitation and lack, unconsciously directs all his actions towards the production, in his life, of penury and restricted means.
The same rule applies, no matter what the limitations of one's life may be. Freedom can be gained only by realizing the truth about life and being. When we realize the truth, live in the consciousness of it, and become obedient to the laws of life and being, the life becomes increasingly free. This does not mean that if we are plain of feature, and of a stumpy figure, that we shall become beautiful and graceful; but it does mean that these so-called drawbacks will no longer fetter us, and that others will see in us something far better than mere regularity of feature and beauty of form. When the soul isaliveand the life filled with love, the homeliest face becomes attractive. Neither does it mean that we shall not suffer bereavements and sorrows, difficulties and adversities, but it does mean that we shall cease intensifying these things and creating further troubles by taking life's discipline in the wrong spirit. It also means that we shall be able to overcome all life's difficulties and trials, become a conqueror in the strife, and, in so doing, build up character. Thus the storms of life, instead of destroying us, can succeed only inmaking us stronger. Thus our fate depends not on the storms of life, but upon how we meet them. If we give in to them, or, thinking that they are evil and not a necessary discipline, rebel against them and resist them, then we become shipwrecked on a desolate shore. If, however, we are armed with the knowledge of truth we can set our sails in such a way as to compel the storms of life actually to help us towards the desired haven.
The first step in the direction of knowledge of the truth is right thinking. Every negative thought must be transmuted into its positive opposite, [12] for instance, hate and dislike into love and goodwill, fear into confident trust, poverty into abundance, evil into absolute good, and so on. This will be found to be not easy, but it is possible, and the power to control one's thoughts increases if one perseveres continually, with the passing of the years. A beginner cannot, naturally, expect to be able to exercise the same control as one who has been perseveringly seeking self-mastery for years, but he can make substantial progress and learn from day to day.
[12] See also "The Power of Thought" and "The Way of Escape," by the same author and publisher.
The result of thinking in this way is surprising. The reversal of thought may appear at first to be simplicity itself, and to lead nowhere in particular, but after a time the vastness of the subject becomes almost appalling. The cultivation and practice of right thinking gradually lead to a knowledge of the Truth. Not an intellectual knowledge of truth, but a realization, by the soul, oftheTruth. This is the knowing of the Truth which sets men free. We can then look through all the ages and know that all is well. The heavy burden which has oppressed us so long, rolls from our shoulders, and we become free.
Man is heir to wonderful and illimitable powers, but until he becomes aware of them and consciously identifies himself with them, they lie dormant and unexpressed, and might just as well not exist at all as far as their use to man, in his unawakened state, is concerned. When, however, man becomes awakened to the great truth that he is a spiritual being: when he learns that the little petty self and finite personality are not his real self at all, but merely a mask to the real man: when he realizes that the Spiritual Ego, a true Divine Spark of, or branch or twig of the Eternal Logos, [13] ishis real Self: when he understands that his body is not himself, that his mind is not himself, that even his soul is not himself, being but vehicles through which he seeks expression, but that he is spirit, deathless, diseaseless, eternal, forming an integral part of the One Spirit and being identical with It, he enters a new life of almost boundless power.
[13] "I am the Vine, ye are the branches."—Jesus.
It is unwise to engage in any mystical practices in an attempt to "force" development and unfoldment. Mystic trances are highly dangerous and are also unnecessary. Psychic experiences and the awakening of psychic centres are also dangerous and lead away from our goal. Breathing exercises, whose object is to awaken inward powers, arehighly dangerousand are to be condemned in consequence. The cultivation of negative passivity such as inhibiting all thought and making oneself quite passive and open to any influence, is also highly dangerous and should be strictly avoided.
In place of all these unwise practices a short time should be set aside each night and also morning, if possible, for getting into touch with Reality. You should then endeavour to realize that the body, mind and soul are but vehicles of expression, mere servants of the true Self or Ego. This will bring about in time, a consciousness of identity with the One Eternal Spirit. What Jesus called "our Father in Heaven."
One might proceed after this fashion:—
"My body is not myself, but is merely something that enables me to live this material life and gain experience.
"My mind is not myself, but merely an instrument which I use and which obeys my will.
"My soul is not myself, but merely a garment of my spirit.
"My will is not myself, but is something of which I, the true Self, make use."
And so on. By this means you gradually approach the great truth which cannot be put into words and which can only become yours through realization or inward spiritual understanding.
In addition one can use a positive statement of Truth, reverently, but with full confidence, such as: "I am a branch in the True Vine."
In course of time you will become possessed of a feeling of tremendous and unlimited power and security. This is a great responsibility for this power must be used only in service and not for selfish purposes. If it is used for the acquisition of wealth and the gaining of temporal power, great disaster will be the inevitable result. Yet, if used aright, it is bound to have a great, though unconscious, influence for good on the life, and for this you are not responsible. Constantly endeavour to serve and bless others, then, because you do not seek them, crowds of blessings will come into your life unbidden, great happiness being one of the chief. Having found the kingdom of heaven it will be your experience that all needed good will be added unto you.
This power may also be used to strengthen character, to overcome in the conflicts of the soul, and to build up the spiritual body which will be our vehicle of expression in higher realms.
End of Project Gutenberg's Within You is the Power, by Henry Thomas Hamblin