Mastery Of Fate
by Christian D. Larson
WHAT man is, and what man does, determines in what conditions, circumstances and environments he shall be placed. And since
man can change both himself and his actions, he can determine what his fate is to be.
To change himself, man must change
his thought, because man is as he thinks; and to change his actions, he
must change the
purpose of his life, because every action is
consciously or unconsciously inspired by the purpose held in view.
To change his thought, man must be able to determine what impressions are to form in his mind, because every thought is created
in the likeness of a mental impression.
To choose his own mental impressions, man must learn to govern the objective senses, and must acquire the art of original
thought.
Everything that enters the mind
through the physical senses will produce impressions upon the mind,
unless prevented by original
thought. These impressions will be direct reflections
of the environment from whence they came; and since thoughts will be
created in the exact likeness of these impressions, so
long as man permits environment to impress the mind, his thoughts will
be exactly like his environment: and since man becomes
like the thoughts he thinks, he will also become like his environment.
But man, in this way, not only grows
into the likeness of his environment, but is, in addition, controlled by
his environment,
because his thoughts, desires, motives and actions are
suggested to him by the impressions that he willingly accepts from
environment.
Therefore, one of the first essentials in the mastery of fate is to learn to govern the physical senses so thoroughly, that
no impression can enter mind from without, unless it is consciously desired.
This is accomplished by holding the mind in a strong, firm, positive attitude at all times, but especially while surrounded
by conditions that are inferior.
This attitude will bring the senses under the supremacy of the subconscious will, and will finally produce a state of mind
that never responds to impressions from without unless directed to do so.
To overcome the tendency of the
physical senses to accept, indiscriminately, all sorts of impressions
from without, mind should,
at frequent intervals, employ the physical senses in
trying to detect the superior possibilities that may be latent in the
various surrounding conditions. And gradually, the
senses themselves will become selective, and will instantaneously inform
the mind whenever an undesirable impression demands
admission.
While the senses are being employed
in the search of superior possibilities, the impressions thus received
should be analyzed,
and re-combined in the constructive states of
consciousness, and according to the mind's own original conception. This
will
promote original thinking, which will, in turn,
counteract the tendency of the objective side of mind to receive
suggestions
from without.
Every original thought that mind may create, will to a degree, change man and re-make him according to what he inwardly desires
to be; because every original thought is patterned after man's conception of himself when he is at his best.
Thoughts inspired by environment are
inferior or superior, according to what the environment may be; but an
original thought
is always superior, because it is inspired by man
himself while the superior elements of his being are predominant.
When every thought that mind creates
is an original thought, man will constantly grow in greatness,
superiority and worth;
and when all these original thoughts are created with
the same purpose in view, man will become exactly what is indicated
by that purpose.
Therefore, since man can base thinking upon any purpose that he may desire, he can, through original thinking, become whatever
he may choose to become.
Fate is the result of man's being and doing; a direct effect of the life and the works of the individual; a natural creation
of man; and the creation is always the image and likeness of the creator.
Therefore, when man, through original thinking, acquires the power to become what he chooses to become, his fate will of itself
change as man changes; and through this law he can create for himself any fate desired.
That man will consciously and
naturally create his own fate when he gains the power to recreate
himself as he desires to be,
is evident for various reasons. And the power to
re-create himself is simply the power of original thought. Because man
becomes
like the thoughts he thinks, and original thoughts are
created in the likeness of man's ideal impressions of his superior
self.
That the fate of each individual person is the direct, or indirect result of what that person is and does, can be demonstrated
by the following self-evident facts:
1. The mental world in which a person lives is the exact reflection of what that person is, feels and thinks; therefore, when
a superior life and worthier thoughts are attained, the mental world will also change accordingly.
2. The circumstances and conditions of man's physical world are the direct or indirect effects of the active elements in his
mental world; a fact we shall thoroughly demonstrate in the following pages.
3. Like attracts like; therefore, the associations of man are after his own kind; and as he changes for the better he will
attract, and be attracted into better associations.
4. The events that transpire in the
life of man are the consequences of his own efforts to express himself
in his individual
world of action. Therefore, what happens to any person
is the reaction of what that person has previously said or done.
This being true, man has the power to
cause any event to transpire that he may decide upon; though to
accomplish this it is
necessary to understand the law of action and reaction
as applied both to the physical and metaphysical worlds.
When man begins to re-create himself,
he will rise superior to his present position; and since new and better
opportunities
always appear when man proves himself superior to his
present position, he can, by changing himself as he desires, call forth
any opportunity that he may desire.
To have the privilege to take
advantage of better opportunities, is the direct path to better
conditions, better circumstances
and better environments; and since man can create this
privilege at will, he can create his own fate, his own future, his
own destiny.
However, the secret of creating this
privilege at will, lies in man's power to form only such impressions
upon his mind as
will originate constructive thought. Because when all
the thought he thinks is constructive, every mental process will be
a building process, and will constantly increase the
ability, the capacity and the personal worth of man himself. This in
turn makes man competent to accept the larger places
that are waiting everywhere for minds with sufficient capability to fill
them.
Every thought has creative power; and
this power will express itself according to the desire that was in mind
when the thought
was created. Therefore, if every thought is to express
its creative power in the building up of man, mind must constantly
be filled with the spirit of that purpose.
When the desire for growth and
superior attainment does not predominate in mind, the greater part of
the creative energy of
thought will misdirect, and artificial mental
conditions will form, only to act as obstacles to man's welfare and
advancement.
The creative power of thought is the only power employed in the construction and reconstruction of man; and for this reason
man is as he thinks.
Consequently, when man thinks what he desires to think, he will become what he desires to become. But to think what he desires
to think, he must consciously govern the process through which impressions are formed upon mind.
To govern this process is to have the
power to exclude any impression from without that is not desired, and
to completely
impress upon mind every original thought that may be
formed; thus giving mind the power to think only what it consciously
chooses to think.
Before man can govern this process,
he must understand the difference between the two leading attitudes of
mind -the attitude
of self-submission, and the attitude of
self-supremacy; and must learn how to completely eliminate the former,
and how to
establish all life, all thought, and all action
absolutely upon the latter.
When this is done, no impression can form upon mind without man's conscious permission; and complete control of the creative
power of thought is permanently secured.
To master the creative power of thought is to master the personal self; and to master the personal self is to master fate.
The State Of Self-Supremacy
MAN is inherently master over everything in his own
life, because the principle of his being contains the possibility of
complete
mastership; and the realization of this principle
produces the attitude of self-supremacy.
While mind is in this attitude, only those impressions are formed that are consciously selected; consequently, only those
thoughts are created that conform to the purpose that may predominate in mind at the time.
To remain constantly in the attitude
of self-supremacy, is therefore the secret of original thinking; and
since the mastery
of fate comes directly from original thinking,
everything that interferes with the attitude of self-supremacy must be
eliminated
completely.
The most serious obstacle to this attitude is the belief that man is, for the greater part, the product of his environment;
and that man cannot change to any extent until a change is first produced in his environment.
The result of this belief is the attitude of self-submission; and the more deeply this belief is felt, the more completely
does man submit himself to the influence of his surroundings.
While mind is in this attitude, it
has only a partial control over the process of thinking; it accepts
willingly every impression
that may enter through the senses, and permits the
creation of thought in the likeness of those impressions without the
slightest
discrimination.
To remove the attitude of self-submission, man must cease to believe that he is controlled by environment, and must establish
all his thinking upon the conviction that he is inherently master over his entire domain.
This, however, may appear to be not
only impossible, but absurd, when considered in the presence of the fact
that man is controlled
by environment. To tell a man to cease to believe as
true that which he knows to be true, may not, at first sight seem to
contain any reason; but at second sight it proves
itself to mean the same as to tell a man to leave the darkness and enter
the light.
When man ceases to believe that he is
controlled by environment, he departs from a belief that is
detrimental; and when he
begins to realize that he has the power to completely
control himself, he enters a conviction that is favorable to the highest
degree.
While he is in the attitude of
self-submission, he is controlled by environment, and the belief that he
is thus controlled,
is true to him. But when he enters the attitude of
self-supremacy, he is not controlled by environment; therefore, the
belief
that he is controlled by environment is no longer true
to him. While we are in the dark, we can truthfully say that we are
in darkness; but when we enter the light, we cannot
say, truthfully, that we are in darkness.
There is such a thing as being
influenced by conditions that exist in our surroundings; but when we
transcend that influence
we are in it no more; therefore, to say that we are in
it when we are out of it, is to contradict ourselves. And we equally
contradict ourselves when we state that we are
controlled by environment after we are convinced that we are inherently
masters
of everything in the personal life. What is not true
to us now, we should not admit now, even though it had been true to us
for all previous time.
To state that you are controlled by environment, and to permit that belief to possess your mind, is to submit yourself almost
completely to the control of environment.
To recognize the principle of your
being, and to realize that within that principle the power of complete
supremacy does exist;
to establish yourself absolutely upon that principle,
and to state that you are not controlled by environment, is to depart
from the control of environment.
While you are conscious of the principle of self-supremacy, you are unconscious of the influence of environment; therefore,
to speak the truth, you must declare that you are complete master in your own domain.
When you know that the possibility of
self-supremacy is within you, you cannot state truthfully that it is
not there; and
to state, in the presence of your knowledge of
self-supremacy, that you are controlled by environment, is the same as
to state
that there is no self-supremacy.
The very moment that you admit the possibility of self-supremacy, the control of environment is no longer a real fact to you;
because in the state of self-supremacy, it is not possible for the control of environment to exist.
When man discovers the state of
self-supremacy, he can no longer believe in the control of environment
as a principle; and
is therefore compelled to declare that the control of
environment is no longer true to him. And, as he is permitted to speak
only for himself, and judge only his own life, he must
refuse absolutely to believe in the control of environment under any
condition whatever.
To believe that others are controlled
by environment, is to judge where he has no authority, and also to
place himself once
again in the belief that environment controls man. To
place himself in that belief is to enter the attitude of
self-submission,
and submit himself to the influence of everything that
enters his sphere of existence.
It is therefore evident that the
principal reason why those who know of self-supremacy do not master
fate, is because they
are not true to their own convictions. They believe
that the principle of self-supremacy exists, but they also believe that
the control of environment exists. They try to believe
both to be true at the same time, which is impossible.
If the one exists as a living power in the life of a person, the other does not exist in the life of that person. It would
be just as reasonable to believe that light and darkness could exist in the same place at the same time.
To try to believe in the idea of
self-supremacy and the control of environment at the same time, is to
live in confusion;
and he who lives in confusion controls practically
nothing. He is therefore more or less controlled by everything,
When man is convinced that he is, in
himself, master over his life, he can no longer believe that his life is
controlled by
environment. He must absolutely reject the latter
belief; both cannot be true to any one mind; therefore, every mind must
decide which one of these beliefs to accept as
absolutely true, and which one to reject as absolutely untrue.
The mind that does not wholly reject
one of the two, is trying to serve two masters, which is impossible. He
who tries to
serve two masters will serve the one only, and that
one will be the false one; because whoever tries to serve two masters
is false to himself, and will consequently serve that
which is false. In this connection it may be questioned how we know
that the principle of self-supremacy does exist; and
how we know that complete mastership is inherent in man.
But we do know; because man does exercise complete mastership over certain parts of his being at certain times; and the fact
that he does this proves the existence of the principle.
If the principle of self-supremacy did not exist, man could not exercise complete control over anything at any time; but every
mind demonstrates supremacy many times every hour.
The mastership exercised over mind
and body in various ways may be confined to limited spheres of action;
but within those
spheres of action the mastership is complete. And
those spheres will expand constantly as the principle of self-supremacy
is applied on a larger and a larger scale.
Since the principle of complete control exists in man, there is a way to apply that principle in everything, and at all times.
But to accomplish this, the attitude of self-supremacy must prevail at all times, and under all conditions.
While man is in the attitude of
self-supremacy, he exercises complete control over certain things in his
life; but when he
enters the belief that he is controlled or influenced
by other things, he leaves the attitude of self-supremacy, and ceases
to exercise his complete control.
In the present state of human
development, the average mind is so constituted that it oscillates from
one state to another,
remaining the greater part of the time in the attitude
of self-submission; due principally to the fact that we are seldom
absolutely true to the higher conviction, and also
because we try to think that both beliefs are true at the same time.
Consequently, the great essential for man in his present state is to accept the high conviction as an absolute truth, and
be true to that truth every moment of existence.
To be true to that truth he must
refuse absolutely to believe that he can be controlled or influenced by
anything or anybody.
He must depart completely from the belief in the
control of other powers, and must recognize in himself the only power to
control -the power to control completely, everything
in his own domain.
Nor is this a contradiction, because
when man enters the consciousness of self-supremacy, he cannot submit
his self to any
outside influence; therefore, there are no outside
influences in action in his life. And when this is the case he cannot
believe
in the existence of outside influences, as far as he
is concerned. When nothing is trying to control him, he cannot
truthfully
say that he is being controlled, nor even that he is
liable to be controlled.
When man is in a state of self-supremacy, he is in a state where no, influence from without exists; he is in a world where
the power of self-mastery is the only controlling power; therefore, he cannot truthfully recognize any other.
While in the attitude of
self-submission, your mind is open to all kinds of impressions from
without; and consequently, your
thinking will be suggested to you by your environment.
The result is that you will become like your environment, and will
think, act and live as your environment may suggest.
If your environment be inferior, you
will think inferior thoughts, live an inferior life, and commit deeds
that are low or
perverse, so long as you are in the attitude of
self-submission. But if you should submit yourself to a better
environment,
your life, thoughts, and deeds would naturally become
better. In each case you would be the representation of the impressions
that enter through the senses.
However, the very moment you pass from a superior environment to one that is inferior, you will begin to change for the worse,
unless you have in the meantime attained a degree of self-supremacy.
To enter a superior environment will
not of itself develop self-supremacy, nor the art of original thinking;
because so long
as you permit yourself to be influenced by
environment, you prevent your mind from gaining consciousness of the
principle
of self-supremacy.
A change of environment, therefore, will not give man the power to master his fate. This power comes only through a change
of thought.
While in the attitude of self-supremacy your mind is not open to impressions from any source; but you can place your mind,
at will, in the responsive attitude, so that it may receive impressions from any source that you may select.
By proper selection, consciousness can, in this way, be trained to express itself only through those mental channels that
reach the superior side of things, and thereby come in contact with the unlimited possibilities of things.
From impressions received through
this contact with unlimited possibilities, mind will be able to form
original thoughts that
embody superior powers and attainments; and as man
becomes like his thoughts, he will, through this process, become
superior.
Instead of being controlled by the impressions received from environment, he will control those impressions, and use them
as material in the construction of his own larger life, and the greater destiny that must follow.
While mind is in the attitude of
self-supremacy, man's contact with the world will not affect him
contrary to the way he desires
to be affected; because he controls the impressions
that come from without, and can completely change their natures before
they are accepted in consciousness. Or, he may refuse
to accept them entirely.
In the midst of adversity he does not
permit the adverseness of the circumstances to impress his mind, but
opens his mind
to be impressed by the great power that is back of the
adversity. His mind is not impressed by the misdirection of power,
but by the power itself.
Therefore, instead of being disturbed, he is made stronger.
There is something of value to be gained from every disagreeable condition, because within every condition there is power,
and there are always greater possibilities latent than the surface indicates.
Through original thinking these
greater possibilities are discerned; and when mind is in the attitude of
self-supremacy, it
may choose to be impressed by the greater
possibilities only, thus providing more material for the reconstruction
of man,
and his destiny, on a larger and superior scale.
It is therefore evident that
self-supremacy is indispensable; and it is attained by placing all life,
all thought and all
action upon the principle that man is inherently
master over everything in his life; and by refusing absolutely to
believe
that we can be controlled by environment under any
condition whatever.
Superior Thoughts
THE statement that the conditions and circumstances
of man's physical world are the direct, or indirect effects of the
active
elements in his mental world, is fully demonstrated by
comparing the external and internal phases of life in any person. The
correspondence between the two is exact.
Every misfortune in the life of any
individual, barring accidents produced by nature, can be traced to
incompetence in some
way, or to the misapplication of ability. And even
those adverse conditions that come from nature's seeming irregularities
can be wholly avoided through the development of
superior insight.
The largest number of misfortunes comes from doing the wrong thing at the wrong time; and this is caused by confusion in the
mental world, or by an obtuse judgment.
The mind that is constantly in a state of poise and harmony, judges well, and will never misdirect any thought, force or action.
Therefore, by cultivating those states, anyone can gain the power to do the right thing at the right time.
A great many conditions that surround
the average individual are not produced by himself and for this reason
he does not hold
himself responsible; but when a person enters
circumstances that have been created by others, he simply enters
something that
corresponds with his own mental world.
No person with normal mind will
voluntarily enter conditions that are inferior, or that do not
correspond in any way to himself.
The fact that he accepts, or borrows the environments
produced by others, proves that he either belongs there, or that he
does not know where he belongs.
When we enter blindly into disagreeable circumstances, our own blindness is at fault; therefore, the external circumstance
is the indirect effect of a certain action in our own minds.
A person with great ability, who can
practically apply his ability, will never be found at work where
recompense is inadequate.
Though a person with great ability who does not
possess the practical element, may remain in a position that is
inferior.
In this case ability is misdirected, and the person's
own mentality is the indirect cause of the undesirable circumstance.
The mind that is gentle, orderly and
beautiful in character will inspire admiration in many places where
associations are
exactly to his liking. He is wanted among the best of
his kind, and has the privilege to select the characters of his social
world. Others may call him fortunate, but he has
attracted ideal associations because he himself can give ideal
companionship.
Having developed a worthy mind, he belongs where minds
of worth congregate; and through such associations gains inspiration
for the development of still greater worth. This not
only promotes his advancement in his field of action, but enables him
to attract, meet and enjoy still better associations
in the future.
When a beautiful character is found
among inferior associations, the cause is usually a lack of positive
quality. A number
of beautiful characters are purely negative, and are
therefore hiding the greater part of their true worth. They are far
better
than they appear to be, and they possess more than
they use; but as it is only what we use that counts, such characters
will
be found in associations that measure exactly, not
with what they are, but with what they use and express.
A genius may have no opportunity to
employ his great ability; and if so, there is a reason. If he is really
competent, there
are a hundred excellent places open to him; but if he
has only genius and little or no talent, he is not competent. If he
has only the capacity, but not the art of turning his
power to practical use, he can do nothing of value; and it is results
that merit the good places in life.
His misfortune is therefore not due to any exterior adversity, but is caused directly by a state of his own mind.
His misfortune, however, will vanish, and great and good things come instead, when he transforms his genius into talent, and
learns to do something that the world wants done.
There is many a skilled workman who
keeps himself down because he is constantly out of harmony with his
associations. By resisting
everything and antagonizing everybody, he keeps his
own inferior side always in view. His skill is submerged beneath his
personal
inferiority, and he is judged, not by what he hides,
but by the imperfections that he willingly presents to the world.
A man who persists in revealing
nothing but his inferior side, cannot expect promotion; to promote such a
man would be a loss
to the institution; and those in authority usually
feel this fact instinctively. Every enterprise is continued for results;
therefore, everything that interferes with results
should be eliminated. To give a conspicuous place to someone who breeds
discord, hatred and confusion, will positively
interfere with results; therefore, such a person does not justly deserve
promotion,
no matter how perfect his individual product may be.
The man who is against the world will array the world against himself, and must take the consequences. His fate will not be
pleasant, but he alone is to blame.
To do good work is necessary; but it
is also necessary to make good as a man, if the best places are to be
secured. Therefore,
hide your inferior side until you have destroyed it
entirely. Surround your skillful labor with a personal atmosphere that
breeds harmony, wholesomeness and character, and the
best position in your field of action will be opened to you.
There are thousands of people who
claim they have not secured a fair chance; but if that be true, the
mental worlds of those
very persons are the causes. There is something in
their mental make-up that places their ability and skill in a false
light
before the world.
The same is true of the man who is
constantly misunderstood. He is not revealing himself as he really is;
his real nature
is misdirected during the process of expression, and
everybody is deceived. That something that produces the deception exists
in the person's own mind, and so long as that
something remains, he will misplace himself, and will not meet the
friends nor
the opportunities that really are his own.
The misplacing of oneself is due to a lack of judgment, or to a mal-arrangement of one's personal powers and characteristics.
But judgment can be remarkably
improved in anyone through the development of original thinking and
interior insight; and the
various powers of the person can be placed in perfect
order and harmony with each other through the practice of bringing out
the greater possibilities in every phase of being.
The habit of permitting everything we
come in contact with to impress our minds, and suggest this course or
that method is
responsible for a great deal of misdirected effort;
therefore, the attitude of self-supremacy becomes indispensable.
A large number of people have been
induced to enter circumstances where they do not belong, through the
exercise of an abnormal
sympathy. Such a sympathy, called forth by a few
selfish friends, has also kept many a great mind working in a narrow
field,
while scores of large, and even extraordinary
opportunities were constantly waiting.
To correct this condition, train yourself to sympathize only with the superior side of people and the greater possibilities
of things.
When you sympathize naturally and
constantly with the superior side of people, all the desires of mind
will gradually fix
their attention upon the superior; and when all the
desires of mind desire the superior you will be irresistibly drawn into
superior association. And nothing, not even old
abnormal sympathies can keep you away from your own.
When you sympathize with the greater
possibilities in things, your attention will be constantly turned upon
the greater; your
mind will be more and more impressed with the greater,
until every thought becomes a power for greatness; and with this power
you will move into greatness, regardless of any
obstacle that may appear in the way.
The power of sympathy is one of the
greatest powers of attraction in existence; therefore, when we
sympathize only with the
superior, we will be drawn into superiority, and this
will steadily change our environments for the better. Thus, by producing
a change in the mental world, we can revolutionize the
external world.
When life is viewed comprehensively,
it becomes very evident that the actions of the person determine what
the external conditions
and circumstances of that person are to be; but every
personal action is caused by a mental action; therefore, the change
of environment must be preceded by a change of mind.
To master thought is to master fate; but thought cannot be mastered until mind acts exclusively upon the principle that man
is inherently complete master over his entire domain.
The strongest evidence that can be
produced in favor of the statement that man's circumstances are caused
by the active elements
of his mental world, is that of creative ability,
because it is being demonstrated every day that the man with a strong
creative
mind has destiny at his feet.
Creative ability can absolutely change all circumstances; but it is not an external power; it is simply an active element
in mind.
Creating The Spirit Of Success
THE mastery of fate implies the constant improvement
of everything in one's world -physical or mental; and since the
improvement
of one's exterior environment requires financial
increase, the problem of recompense and reward must be solved.
There are vast numbers who claim they
are not being remunerated according to their worth, and this claim is
keeping the industrial
world in constant turmoil.
The result is detrimental to everybody, whether they are directly connected with industrial activity or not. Therefore, to
find a solution for the problem would be one of the greatest discoveries that could possibly be made.
That a great deal of injustice exists
in the world, is true; and that many who are strong are taking
advantage of multitudes
that are weak, is also true; but there is a peaceful
way for every individual to secure his own. And it remains wholly with
the individual.
There is no remedy in sight that the
whole world can adopt, through which industrial justice can be
established by law; but
each individual can so relate himself to the world
that his recompense will correspond exactly with his worth. To do this
he must neither under-value nor over-value his work;
and he must not compare his legitimate efforts with the efforts of those
who employ questionable means. There are a great many
who think they are worth more than they really are, because they compare
themselves with the unscrupulous.
When a certain person gains great wealth through illegitimate means, many imagine that they ought to gain as much; they are
just as good and just as able as he, and work equally as hard.
But in the mastery of fate all kinds of unjust methods must be eliminated completely, because in the creation of one's future
there must be no flaws, or the entire structure may have to be discarded.
There is no wisdom in making any
comparison between oneself and the man who is gaining wealth by
undermining his own future
welfare. We do not care for the destiny of such a
personage, and there is only loss in store for those who imitate his
ways.
Whether we are gaining as much as this one or that one is not the question at all; the question is, are we receiving what
we are actually worth? If we are not, we must find the cause, and the way to remove that cause.
If you are receiving all that you
deserve, make yourself more deserving, and you will receive more; but if
you are not receiving
your share, learn the reason why. If you are to blame,
change yourself; if your present work is to blame, use your present
work as a stepping-stone to something better.
The average person, who thinks he is underpaid, will find himself to be the real cause; therefore, the change of himself is
the remedy. And he is usually to blame in this respect, that he overvalues his work and undervalues himself.
No one can advance in life unless he
values himself correctly. The man who lives a "common" life, and
continues in "ordinary"
attitudes of mind will stay "down," no matter how hard
he works or how well he performs his particular labor. For this there
are several reasons.
It is not simply the visible product of brains or skill that the world pays for; the world also pays for what man contributes
to life.
If your personal life is inferior, you give your vocation the stamp of inferiority; and a "common" atmosphere, so detrimental
to the progress of any enterprise, goes with you, wherever you may be employed.
If you carry an atmosphere of worth, advancement is in store without fail, because the world does recognize worth, and pays
well to secure it.
It is not only the work, but the life
that surrounds that work that counts. It is not only the idea, but the
words through
which it is expressed that carry conviction. And it is
not only the ability of the man, but the way he presents that ability
that commands attention from the world.
When you present your ability in a
crude, common attitude, and present yourself in an atmosphere of
inferiority, you are hiding
the larger part of your worth, your ability and your
skill. And you will be paid only for that which the world can see.
The rays of a skilled mind or a brilliant intellect cannot be seen at first sight, through the dense atmosphere of personal
recklessness and crudeness; and the world does not possess the second sight.
But no man can surround himself with a clear atmosphere -an atmosphere that reveals the best there is in him -unless he values
himself, and aims to express his real worth in every thought and action.
If a man has superior ability, let him demonstrate by his own presence that he is neither common, inferior nor ordinary. The
world demands demonstration; and any one can detect a real man, no matter what clothes he may wear.
The world is constantly in search of
competent men, and when you prove yourself to be competent, you will
have more rare opportunities
than you can fill.
When the average man begins to live,
and takes just as much pride in living a real life as he does in
producing a good machine,
the industrial world will be revolutionized for the
better, and every man will receive all that he knows he is worth.
To value yourself correctly,
understand the unbounded possibilities that are latent within you, and
live in the realization
of the greater things that you know you have the power
to do. This will produce in mind the consciousness of superiority,
and through this consciousness, superior impressions
will be formed in mind. From these impressions will come superior
thoughts;
which in turn will develop superiority in you; because
a man is as he thinks.
The principal reason why a man who is
down, remains there, and continues to appear as ordinary as his
environment, is because
he permits his mind to be impressed with everything
that his environment may suggest. His thoughts are therefore the
reflections
of his surroundings, and he is like his thoughts.
Therefore, the man who would become different from his environment must learn the art of original thinking, and must enter
the attitude of self-supremacy.
The principal reason why a man is
underpaid is because he does not value himself, and therefore hides
behind personal inferiority
the greater part of his ability.
Another reason is because he works
only for the wages that are coming to himself. He refuses to do more
than is absolutely
necessary, lest someone might be benefited. This
attitude produces the cramped condition, which in turn reacts upon the
purse.
The man who is afraid to do too much, usually fails to do enough; at any rate, he produces that impression, and his recompense
is lowered accordingly.
On the other hand, the man who does
his best at all times, regardless of the scale of wages, not only
produces an excellent
impression everywhere, but makes those in authority
feel that he wants the enterprise to succeed. He is therefore better
paid,
because such men are valuable. They are wanted
everywhere, not because they do more than they are paid for, but because
they
are a living power for success wherever they are
called upon to act.
The spirit of success breeds success;
and the man who takes a living interest in the enterprise for which he
works, even doing
more than he is expected to do when the occasion
demands, is creating the spirit of success, and will soon share in the
greater
success that follows.
Among the underpaid, by far the
largest number is composed of those who submit absolutely to their
present conditions, and
therefore remain not only in bondage to unscrupulous
taskmasters, but also to their own environments and mental limitations.
They are the many weak, of whom some
of the strong take advantage; and it is in behalf of these that
reformers demand a change
in the order of things. But it is not a change in the
order of things that the world requires; it is a change of mind. And
when the change of mind is produced, all other
necessary changes will inevitably follow.
If you are underpaid because you have
submitted to the power of the unscrupulous, cease to live in the
attitude of mental
submission. Do not antagonize the powers to which you
have submitted, and do not resist your present condition. In your
external
life continue as usual for a period; but change
absolutely your internal life.
What we resist we fear; and we always continue in bondage to that which we fear.
What we antagonize, we meet on the
inferior side, and thus enter into contact with the very things we
desire to avoid. We
shall never get rid of the inferior so long as we
resist the inferior; and whatever stays with us will impress our minds.
Therefore, by resisting the inferior, we produce
inferiority in ourselves.
Begin your emancipation by removing
your attitude of self-submission; cease to believe that you must remain
down where you
are. Change your mind; know that inherently you are
master over everything in your own domain, and resolve to exercise your
supremacy. Refuse to be impressed by your environment;
and learn to impress your own mind with superior impressions only.
Re-create your own mind according to a higher standard
of power, ability and character; thus you will re-create both yourself
and your surroundings; because by making yourself
stronger and more competent, you will be wanted where surroundings are
better,
and recompense greater.
The reason why those who are mentally weak remain in submission to inferior environments, is because they either do not attempt
to become strong, or because they use up their mental powers resisting adversity.
Every person, no matter how submerged
he may be, who will arouse his own interior strength, exercise his own
supremacy over
his thoughts, thus thinking his own superior thought,
will gradually rise out of his condition; and before long he will find
both emancipation and the reward of a better place in
life. This is the only orderly method to freedom; and will produce
permanent
freedom. And it is the only natural method to greater
gain and better conditions.
However, attention must not be
centered too much upon mere financial gain. The principle is abundance
of everything that is
necessary to produce a complete life on all conscious
planes; and the perpetual increase of all these things as life eternally
advances.
But these things man himself must
create; and creative power increases through the development of
character, ability and self-supremacy.
We Can Create Any Fate
TO master fate it is necessary to approach all the
elements of fate in the proper mental attitudes; because since
everything
in the external world responds to the active forces in
one's mental world, these forces should so act as to call forth only
the response desired.
The idea of mastery will arouse in the average mind a tendency to control objective things with the will; but we must remember
that fate is not controlled; fate is created.
When we can create any fate that we may desire, we have mastered fate; but not until then.
The mastery of fate does not call for
the controlling actions of the will, but for the constructive actions
of the creative
energies; and since the domineering use of the will
scatters creative energy, such an attitude of mind must never be
permitted.
All desire to control or influence persons or things must be eliminated completely, because such a course will only defeat
our purpose.
We do not master fate by compelling
things to come our way; or by persuading persons to promote our objects
in view. Things
will come of themselves when we demonstrate our
ability to use things; and persons will cooperate with us in every way
possible
when we prove the superiority of both ourselves and
our work.
The weakest mind of all is the
domineering mind, and since such a mind has but little creative energy,
the man who domineers
cannot fulfill, legitimately, a single desire. And
what he does control through force, will later on react to his own
downfall.
It is the meek that inherit the earth, because such minds have the greatest creative power. What we create, we inherit; no
more, no less. Therefore, when we gain the power to create much, we shall inherit much.
To meet everything in the attitude of harmony is of the highest importance, because whatever we enter into harmony with, while
in a state of aspiration, that we meet on the superior side.
The qualities that we enter into
mental contact with, we absorb; therefore, it is a great advantage to
mentally meet the superior
only.
When we constantly aspire, and live
in harmony with everything, we enter into true relationship with the
better qualities
that are latent in every person or condition with
which we come in contact; and consequently permit the superior things in
life to impress our minds at every turn. And the value
of having only superior impressions in mind is so great that it cannot
be calculated.
Superior impressions originate superior thoughts; and as man is as he thinks, superior thoughts will develop superiority in
him. And the superior man creates a superior fate, a better future and a more wonderful destiny.
By entering into harmony with all
things, and by constantly dwelling in the aspiring attitude, you absorb
the good qualities
from your enemies and your adversaries. And since evil
is only the good perverted, when you take the good out of anything,
there is nothing left to be perverted; consequently
there can exist no more enmity nor adversity in that place.
Absorb the good power that is back of
adversity, and adversity ceases to be. In this way, we can truthfully
say, "We have
met the enemy, and they are ours," because the very
life of that which was against us has been appropriated by ourselves and
engaged to work for our interest and promotion.
This principle, if carried out in every detail of life, would completely revolutionize physical and mental existence; and
would reduce trouble, discord, adversity and enmity to practically nothing.
The most disagreeable circumstances
will change and become models of perfection simply through our attitude
in calling forth
the superior side; and when we enter into harmony with
any circumstance while we are in the aspiring state of mind, we call
forth the superior qualities of that circumstance, and
the greater possibilities that are always latent everywhere.
When we meet circumstances of any
description, we should never resist the undesirable elements, if there
be any; nor find
fault with the deficiency; but should search
immediately for the possibilities. The questions are, what that
circumstance
can give; and how we may secure everything of worth
that it can give.
Every circumstance you meet contains something for you; because it is made to enrich your life, to serve you, and to promote
your welfare in every way possible.
By meeting a circumstance in the
harmony of aspiration you call forth its real possibilities, and
especially if you look directly
for those possibilities. When you take an active
interest and a friendly interest in the constructive powers of a
circumstance,
those powers will place themselves in your hands, and
every disagreeable element will disappear.
By taking the best out of every
circumstance, and by transmuting all the forces you meet so that they
become your forces,
you add so much to your present life that you rise
readily to a higher position, where superior circumstances and still
greater
possibilities will be met.
Any circumstance can be changed, if constantly approached in this way; or you will change so much that far better circumstances
will be ready to receive you.
Directly connected with the attitude of harmony is the attitude of love; and the way we love, as well as what we love, is
of the highest importance in the mastery of fate.
The law is that we steadily grow into the likeness of that which we love; and the reason is that what we love is so deeply
impressed upon mind that it never fails to reproduce itself in thought.
Anything that enters mind while mind is in the state of deep feeling, is deeply impressed; and it is the deepest impressions
that serve as patterns for the creative energies.
Love only that which has high worth, and never permit the common, the ordinary or the inferior to enter the world of feeling.
Love the true side of life; love the
soul side of persons; and love the greater possibilities that are latent
in circumstances,
conditions and things. And love these things with a
passion that thrills every atom in your being. The result will be simply
remarkable.
Where the heart is, there we
concentrate; and where we concentrate we give our life, our thought, our
ability and our power.
Therefore, if we wish to build up the superior, we
must deeply love the high, the true and the worthy, wherever these may
be found.
When difficulties are met, they should be met in the attitude of joy; and we should look upon the experience as a privilege
through which greater power may be brought into evidence.
To count everything joy is not a mere
sentiment, but the application of a great scientific principle. The
mind that meets
everything in joy, conquers every time, because the
attitude of joy is an ascending attitude; it transcends, and goes above
that with which it comes in contact.
Therefore, whatever we meet in the
attitude of joy, we rise above; and whatever we rise above, that we
overcome in every instance.
The feeling of joy is also expansive, enlarging and constructive, and is a developing power of extreme value.
To count everything joy may at first
seem difficult; but when we realize that the attitude of real joy rises
above everything,
and overcomes everything by taking life to a higher
level, we shall soon find it easier and more natural to meet everything
in joy than otherwise.
He Can Who Thinks He Can
A GREAT many new ideas of extreme value have
recently appeared in current thought, but one of the most valuable is
the idea
that "he can who thinks he can;" and in the mastery of
fate it will not only be necessary to keep this idea constantly in
mind, but also to make the fullest possible use of the
law upon which this idea is based.
To accomplish anything, ability is required; and it has been demonstrated that when man thinks he can do a certain thing,
he increases the power and the capacity of that faculty which is required in doing what he thinks he can do.
To illustrate: When you think that
you can succeed in business, you cause your business ability to develop,
because by thinking
that you can succeed in business you draw all the
creative energies of the system into the business faculties, and
consequently
those faculties will be developed; and as those
faculties are being developed, you gain that ability which positively
can
produce success in business.
You develop the power to do certain
things by constantly thinking that you can do those things, because the
law is that wherever
in mind we concentrate attention, there development
will take place; and we naturally concentrate upon that faculty that is
required in the doing of that which we think we can
do.
If you think that you can compose
music, and continue to think that you can, you will develop that musical
faculty that can
compose music. Even though you may not have the
slightest talent in that direction now, by thinking constantly that you
can
compose music you will develop that talent.
Results may begin to appear in a few
months, or it may require a few years; nevertheless, if you continue to
think that you
can compose music, you will, in a few years be able to
do so. Later on, you can develop into a rare musical genius.
Persistence, however, is required and
all thought must be concentrated daily upon that one accomplishment.
But this will not
be difficult, because before long the entire mind will
form a tendency to accumulate all its power and creative energy in
the region of that one faculty; and constant
development will take place both consciously and unconsciously.
Whatever a man desires to do, if he thinks that he can, he will develop the necessary power, and when the necessary power
and ability are gained, the tangible results inevitably follow.
The secret is persistence. After you
have decided what you want to do, begin to think that you can, and
continue without ceasing
to think that you can. Pay no attention to temporary
failures; know that you can, and continue to think that you can.
To continue in the consciousness of
the law that underlies this idea will bring greater results and more
rapid results, because
in that case you will consciously direct the
developing process, and you will know that to think you can is to
develop the
power that can.
To keep constantly before mind the
idea that "he can who thinks he can," will steadily increase the
qualities of faith, self-confidence,
perseverance and persistence; and whoever develops
these qualities to a greater and greater degree will move forward
without
fail.
Therefore, to live in the conviction that "he can who thinks he can," will not only increase ability along the desired lines,
but will also produce the power to push that ability into a living, tangible action.
In addition to thinking that you can
do, try to do; put into practice at once what power and ability you
possess, and by continuing
to think that you can do more, you will develop the
power to do more. To keep before mind the idea that "he can who thinks
he can" will also hold attention upon the high ideals
we have in view, and this is extremely important.
The fact is if we do not give ideal models to the creative energies of mind, those energies will employ whatever passes before
them, as the senses admit all sorts of impressions from without.
The creative energies of mind are
constantly producing thought, and these thoughts will be produced in the
likeness of the
deepest, the clearest and the most predominant mental
impressions. Therefore, it is absolutely necessary that the predominant
impressions be those into the likeness of which we
desire to grow, because, as the impressions are, so are the thoughts;
and
as the thoughts are, so is man.
When man thinks that he will succeed,
the predominant impression is the idea of success. All his thoughts
will therefore contain
the elements of success, and the forces that can
produce success; and he himself, will become thoroughly saturated with
the
very life of success.
Nothing succeeds like success;
therefore, the, man that is filled with the spirit of success can never
fail; and what is more,
the forces that contain the elements of success will
give that man the very qualifications that are essential to success,
because like produces like.
And again, the faculty required to produce the success desired, will be the one upon which all these success-energies will
be concentrated.
When a man has the ability to do certain things, those things will be done; that is a foregone conclusion; and the ability
to do what we want to do, comes when we constantly and persistently think that we can do what we want to do.
In the mastery of fate, the law upon which this idea is based will be found indispensable; because, since fate is created,
and not controlled, all the elements of fate will have to be constantly re-created.
But no one can do this unless he
thinks he can. To change many of the circumstances and conditions that
now may surround us,
requires more ability and power than we now possess;
and to secure this greater power we must proceed to change and improve
everything in our world by working in the conviction
that we can.
By constantly thinking that we can change all our conditions, we gain a power to produce that change, and will consequently
reach our goal.
The man who faces his environment
with the belief that he is helpless before so many insurmountable
obstacles, will remain
where he is; but the man who thinks he can, will
proceed to surmount everything, overcome everything, change everything
and
improve everything; and by constantly thinking he can,
he will gain the power to do what he thinks he can do.
Express Your Individuality
THE purpose of life is continuous advancement, and
this necessitates the constant appropriation of the new, and the
constant
elimination of the old. To promote the first
essential, a practical system of ideals is required; and to promote the
second,
we must master the art of letting go.
If we desire the new to be created,
the creative process of mind must be supplied with new and better
impressions. Should
we fail to do this, the creative energies will employ
the old ideas, or impressions that are suggested from without.
In the mastery of fate, one of the
greatest essentials is to prevent environment from impressing the mind;
and to prevent
this, your mind should be filled with your own ideal
impressions. But this is not possible to any satisfactory degree unless
a definite system of idealism is adopted, because no
impression will become strong and predominant unless it is given
constant
attention.
In this connection, the true use of
the imagination becomes extremely important. Everything that we imagine
we impress upon
mind; therefore, through the imagination we can work
ourselves into almost any condition or state of being. In meeting
circumstances
and events imagination can be made to serve a most
valuable service, and thus become directly instrumental in changing
environment
and fate.
When adversity comes we usually try to find the silver lining; but when we fail to find this, discouragement follows, which
in turn but intensifies the darkness and the trouble.
However, we can create a silver
lining with the imagination that will serve the same purpose; because
when we picture the
better side of things, and keep mind steadily upon
that picture, the better will impress itself upon the mind. The result
is that our thoughts change for the better, and we
improve with our thoughts; and the improvement of man means the
improvement
of his environment.
Anyone who is in trouble can work himself out by creating in his imagination the silver lining of emancipation, and keeping
the eye single upon that ideal picture.
Anyone who wishes to change his fate can do so by imaging upon mind a different fate, and by keeping that image so constantly
before mind that every thought becomes the likeness of the new fate.
The law is that the external world of
man changes when his mental world changes; and through the constructive
use of the imagination
the mental world can be changed in any way that we may
desire.
When failure seems near, we should
image success, refusing absolutely to think of the dark side. By imaging
success, we impress
upon mind the idea of success; thoughts will be
created containing the elements of success, and from these thoughts we
shall
receive the power that can produce success. Any
threatening failure can be overcome and entirely averted by this simple
process,
providing we live and work as we think.
By training the imagination to serve
the system of ideals that we may have adopted, we shah soon gain full
control of the
process that forms impressions upon mind; and when
this is accomplished every high ideal, every great purpose and every
superior
quality that we have in mind will be so well impressed
upon the mental creative process that perpetual growth into every
desirable
condition must positively take place.
But to promote this advancement, we must learn to let go completely of everything that has served its purpose, or that in
any way interferes with the steady progress of the whole man.
To acquire the art of letting go is
an accomplishment with few equals, and is easily attained by learning to
act upon the
subjective side of everything in our own systems. It
is the subjective side that holds; therefore, the subjective side alone
can let go. The subjective contains the root of every
thought, every desire, every tendency, every physical condition and
every mental state that exists in the human system; it
is the foundation of everything in the personal man, and originates
the cause of everything that takes place in the life
of man.
Whatever we place in the hands of the
subjective, the subjective will continue to hold until it is called
upon to let go.
Every cause that gains a foothold in the subjective
will continue to produce its effects, until the subjective is directed
to have it removed; and every impression that is
formed upon the subjective will continue to act as a pattern for the
creation
of thought until a different impression is formed in
its place. To know how to deal with the subjective is therefore one of
the greatest essentials; and the reason why so few
have the power to master their fate is because the conscious direction
of the subjective is almost unknown.
Mind has two sides, the outer and the
inner; or the objective and the subjective. The objective is the
conscious mind; the
subjective is the subconscious mind. The objective
acts; the subjective reacts. The objective mind gives orders; the
subjective
carries them out. The objective selects the seed and
places that seed in the subjective; and the subjective causes that seed
to grow and bear fruit after its kind. Whatever the
objective desires to have done, the subjective has the power to do, and
will do, if properly directed; though it must be
properly and consciously directed.
In the average mind the subjective is
directed ignorantly and irregularly; sometimes for good, more
frequently otherwise.
Therefore, the results are as they are; uncertain,
unsatisfactory and limited. However, when we learn to direct the
subjective
consciously and with method, we shall be able to
produce any result desired, at any time desired.
To direct the subjective, the will
must be employed, as it must be in all forms of direction; and in the
use of the will is
where the real secret is found. The will must not act
upon the external phase of any idea, desire or condition, but must
intentionally
act upon the internal side only.
When you move a muscle, the will acts
upon the subjective side of that muscle. If the will should act upon
the objective side,
the muscle would become stiff, unable to move at all.
Likewise, when the will acts upon the objective side of any idea,
desire,
tendency, habit, mental state or physical condition,
no change whatever will take place. But the very moment that the will
acts upon the subjective side of those things, they
will begin to change according to the desire predominant in mind at the
time.
Therefore whatever we wish to remove from the subjective, we should direct the will intentionally upon the subjective side
of that which we desire to remove, and desire deeply to have that something removed.
It may require some training to
master this process, but when the process is mastered, we can drop
anything from mind instantaneously.
Any idea, any habit, any desire, any state of discord
or confusion, any diseased condition -all can be eliminated completely
from the system, when we acquire the art of letting
go.
To train the objective mind to act
directly upon the subjective, consciousness should be more thoroughly
developed in the
realms of the finer feelings and the finer elements of
life. Efforts should be made to come in touch with the higher
vibrations
in the system, because whenever we act in the higher
vibrations, we act upon the subjective.
Whatever we desire the subjective to do while we act in the finer feeling of the higher vibrations that the subjective will
proceed to do.
To act consciously and directly upon
the subjective will also deepen the realization of life, which is
extremely important;
because the deepest life gives the strongest power,
and in the creation of a greater destiny we need all the power we can
secure.
When this deepening of life is continued in the serene attitude, mind is kept constantly in touch with the source of unbounded
power, and thus receives as much power each day as may be required.
This brings us to one of the greatest essentials in the mastery of fate living; because there is nothing that contributes
so much to the supremacy of man as a real, full life.
To bring out the best that is within
him, man must not merely exist; he must live. When man actually lives he
is what he is,
and is all that he is. He does not try to be something
else, or someone else. He does not imitate, but continues to be
himself.
And this is one of the secrets in the creation of a
greater destiny.
The average person does not try to be
himself, but tries constantly to imitate. He does not try to bring out
his own individuality,
but tries to fashion his personality and personal life
according to some exterior model that is supposed to be the standard
in the world's eye. The result is, he misplaces
himself; because a person is always misplaced and misdirected when he
tries
to imitate the life of another; and no misplaced
person can master his own fate.
Such a mind goes willingly and unconsciously into all sorts of foreign conditions, and then wonders what he has done to bring
about such a mixed and undesirable fate.
When the individual tries to be
himself, he will begin to act wholly in his own world, the only world
where he can be his
very best. And by trying to be himself, he begins to
draw upon the unbounded possibilities that exist within himself, thus
making himself a larger and a greater being
constantly.
The individual that tries to imitate persons or environments does not express himself; therefore, his own hidden powers continue
to lie dormant.
To express one's own individuality, and to be oneself, the greatest essential is to live real life; the life that is felt
in the depth of inner consciousness.
To be yourself, be all that you are where you are, and greater spheres of action will constantly open before you. Be satisfied
to be what you are, but do not be satisfied to be less than all that you are.
When one begins to live -in the depth of real life, and begins to draw upon his own inexhaustible self, he will find that
he is so much that there is no end to the possibilities that exist in his own life and his own world.
The Four Parts Of Fate
EVERY person finds himself in a certain environment, in a certain physical condition, in certain mental states, with certain
abilities and opportunities, and with certain obstacles and limitations.
In a world with others, he finds himself in a world of his own; and he calls this world his fate. But what is the cause of
it all?
He knows that he is responsible for
some of it, but he is quite sure he is not responsible for all of it.
But who is? He wishes
to know, in order that he may eliminate the
undesirable, and constantly improve upon that which he wishes to retain.
When we analyze fate we find that it has four distinct parts, each of which comes from its own individual cause.
The first is the creations of nature
that man has voluntarily entered into; the second is the creations of
the race that man
as an individual has accepted as his own; the third is
the creations of certain individuals to which man has closely related
himself; and the fourth is the creations of the
individual himself.
That man voluntarily entered into the
first three, is a fact easily demonstrated; though he might not have
been wide awake
when he did so. Those parts of your fate that you have
not created, you have selected; though too often you made your
selection
in the dark.
In the mastery of fate it is
therefore not only necessary to produce the very highest creations
through your own creative
efforts, but it is also necessary to obtain that
wisdom, or interior insight through which the proper selections may be
made
from those other sources that do invariably contribute
to your fate.
Those creations of nature that we may find in our own environment, are filled with unlimited possibilities, whether they appear
favorable or not. What they are to do to us depends upon what we decide to do with them.
We may take the elements of nature
and convert them into high and constructive uses, or we may permit
ourselves to remain
in bondage to those elements. The bondage, however, is
not produced by nature, but the way we relate ourselves to nature.
To master that part of fate that we
receive from nature, the secret is to be in harmony with nature at all
times, and under
all conditions, and to try constantly to employ
constructively every element in nature with which we may come in
contact.
That part of fate that has been received from the race is called heredity, and is usually looked upon as a permanent factor
in life; but there is no heredity that cannot be changed.
Acquire the art of letting those things go that you do not want, and proceed to improve upon those that you do want.
Use undeveloped hereditary conditions
as channels through which to reach the greater things you have in view.
Back of every
condition there is a power; that power can be
developed, and when it is, the old, inferior condition disappears.
What is called the "world," with all
its perversions and obstacles, is simply raw material, out of which the
strong mind can
build almost anything that he may desire. But the
"world" must not be met in the belief that things as they are, are
permanent
and insurmountable; but as the builder meets his
material.
Work in the idea that "he can who thinks he can;" develop interior insight so that you may know how to select the material
you desire; and develop your mind into a strong mind by entering the attitude of self-supremacy.
We have the same mental power over
circumstances and conditions as we have physical power over iron, lumber
and coal. Every
event that transpires in daily life contains an
opportunity; but we must have the insight to see it, and the power to
employ
it.
The creation of those individuals
with whom we come in personal contact, constitute frequently a
predominating factor in our
destiny, because since we are more or less wedded to
our associations, our minds accept impressions from such sources to a
very great degree; but this interferes with original
thinking, and consequently, with our own mastery of fate.
Therefore, that part of fate that we
receive from friends, relatives and personal associations, must be
carefully selected
through insight and through the principle that "when
we become better, we meet better people." Instead of being
indiscriminately
influenced by our friends, we should accept their
mental gifts as we accept their hospitable repast -to be masticated,
digested
and assimilated by ourselves.
What to do with close relations that refuse to co-operate with us, is a great problem that becomes extremely simple when we
decide to live our own life in such a way that no person's liberty or idea of liberty is disturbed.
Be a model character that does things; and everybody will soon go with you to the superior life you have in view.
Give your best to everybody and the
best will certainly come to you if you give the law the time required,
and do not force
changes by impatience and lack of faith. Change
yourself, and all other desirable changes must positively follow.
Making The Ideal Real
EVERY factor in the fate of man responds to the life
of man; and every element in the life of man is governed, directed,
changed
or modified by the thought of man. Therefore, as
thought goes, so will the creative causes of fate go also. For this
reason,
if fate is to be improved, thought must move upward
and onward; and since thought follows ideals, to him who would master
his fate, ideals become indispensable.
But it is not only necessary to have
ideals; it is also necessary to make real our ideals. This, however,
seems difficult
for the average person to do, because between the real
and the ideal there appears to be a gulf that he does not know how
to bridge.
Even many of the greatest
philosophers in the world have failed to realize in a practical way what
their finer perceptions
had discovered; though this is not strange, because it
is the prophetic faculty that sees the ideal, and the scientific
faculty
that makes the ideal real; and these two faculties are
not always found in the same man.
The complete man, however, has both; and he who would master his fate must be complete.
By the prophetic faculty we do not me the power to discern the future, because with the future we are not concerned; we are
living in the eternal now and in the eternal now we shall always continue to live.
The prophetic faculty is the power to
look back of things, within things and above things; thus discerning
basic laws, fundamental
principles and the unbounded possibilities that exist
everywhere. It is seeing the ideal; and the ideal is not a mere mental
picture, but the discovery of something higher,
something better and something greater than what is actually realized
now.
The prophetic faculty discovers what can be done now
if we choose to do it.
This faculty is developed through the
constructive use of the imagination, the constant use of interior
insight, and the practice
of looking for the greater possibilities in everything
with which we come in contact.
The mere discovery of the great is
not sufficient; the ideal must be made real. It is not the dreaming of
things, but the
doing of things that produces a better fate and a
larger destiny. But we must perceive the greater things before we can do
the greater things; and to perceive the greater things
is to have ideals. To make real the ideal, the scientific faculty is
required; and this faculty develops through scientific
thinking and through the practical application of every principle and
law discovered.
To make real the ideal, the first
essential is to remove from consciousness the gulf that seems to exist
between present attainment
and the greater possibilities. Refuse to think of this
gulf, because to think of it is to impress the mind with the idea that
the greater is beyond us. This impression will prevent
mind from reaching the greater, and will also produce frequent states
of despair. Such states not only weaken mind, but
cause man to give himself up to the influence of environment.
A discouraged mind, submitting itself to environment, is impressed with failure, weakness, inferiority, and the tendency to
go down grade; while the mind that is to master fate must go the other way.
To remove the seeming gulf from mind,
turn attention not only upon the ideal you desire to reach, but try to
see the ideal
of yourself as well. By so doing you impress the ideal
of yourself upon your mind; thoughts like the ideal self will be
created,
and your personal self becomes like the thoughts you
think. Consequently, by a simple process, the personal self is made to
improve constantly, daily becoming more and more like
the ideal.
To realize constant personal advancement is to prevent all thoughts of discouragement, and also to enter the power of that
law through which gain promotes gain, and much gathers more.
The law is that you begin to realize
the ideal in your personal life when the personal self begins to grow
into the likeness
of the ideal. Therefore, to yearn for ideals while
nothing is being done to make yourself more ideal, is to continue to
keep
yourself away from your ideal.
It is like that attracts like, and only those who are alike will be drawn into the same world; consequently, to live in the
same world with your ideal, you must become like your ideal.
The ideal cannot come down to you; ideals never move that way; but you can go up to your ideal, and that is the true way for
you to move.
To make any part of the personal self
ideal, place before the creative powers of mind the corresponding ideal
of your true
self; and it must be remembered that your true self is
not something distinct from your ideal self, because the two are one.
The ideal of yourself is you; you are
the ideal side of yourself; the actual or external side of yourself is
only a partial
expression of the ideal or true self. The ideal side
of man is the complete side; and the complete side is you. You are not
the incomplete side, because if you were there would
be no source for anything in your being; not even the incomplete or
external
side would have a source, and consequently could not
exist.
Incompleteness cannot come from
incompleteness, because an incompleteness is a partial effect of a
complete cause. Incompleteness
can come only from completeness; therefore, the fact
that the personal self is incomplete proves that it comes from a self
that is complete; and since you, yourself, cannot be
complete and incomplete at the same time, you, yourself, must be the
complete self, while the personal self is but a
partial expression of the completeness that exists in you.
When you see this clearly, you will
know that you are already ideal; that is, complete, and in possession of
unlimited possibilities;
and when you know that you are ideal, you will think
of yourself as ideal. You will impress the ideal, and the greater
possibilities
upon mind, and your thoughts will not only be ideal,
but will contain the power of the greater possibilities. This power will
be expressed in the personal self, because the power
of every thought is expressed in the personal self; consequently, the
personal self will become larger, greater and more
perfect, constantly making real the ideal.
To realize your ideal it is not necessary to change your present environment, or to adopt some radical mode of living; nor
is it necessary to be transported to some other sphere.
The ideals that you see are in your
own path, directly before you, and will positively be reached through a
forward movement.
We cannot see the ideals of another mind; therefore,
the ideals that you see are in your own path, and can be reached by you.
The secret is to move forward in your own life. Be
yourself, and bring out all that exists in yourself, and you will gain
both the power and the ability to reach what you have
in view.
There will be no waiting time; and it
is not necessary to become absolutely perfect to make real the ideal.
The very moment
you begin to develop the personal self into the
likeness of the ideal self, the ideal life will begin to become real in
the
personal life; and the mind that impresses itself only
with its own selected and superior impressions, will develop the
personal
self with the greatest rapidity.
To make real the ideal, the principle
is to make everything in your life more and more like the ideal. Ideal
friendship brings
ideal friends; refinement in action, thought and
speech brings refined people; greater ability brings greater results in
the
world of achievement; and better environments come
when we develop the power to create the better. A beautiful mental life
produces a beautiful physical existence; and by giving
the best to the world, the best will surely return.
Directing Creative Forces
FATE is created by the powers in man; therefore, in order to master fate, man must acquire control over the creative forces
in his being. And this is accomplished, not by trying to control these forces, but by changing their courses.
Every force in the system moves
through the field of consciousness, and by training the will to act upon
consciousness so
as to open or close the channels of consciousness in
any place, the different forces in the system can be directed wherever
desired.
No force can be driven. We cannot drive the force of electricity; but by providing suitable conductors, electricity will go
wherever it is wanted, because we have the power to move the conductors about as we like.
The channels of consciousness, more
correctly designated the tendencies of mind, are the conductors of the
creative forces
of the system; therefore, by regulating the tendencies
of mind we may cause all, or any desired part of our creative power
to accumulate at any time in any place of mind or
body.
To regulate the tendencies of mind, the will must act upon the finer or inner side of consciousness; and whatever the will
wills to have done while acting upon the finer side, the same will be done.
To reach this finer side, mind must
enter a perpetual refining process, and must establish this process in
every part of the
system. Create a strong desire to transform, refine
and improve everything with which you come in contact, and the finer
consciousness
will develop steadily. This is the first essential.
The second essential is to properly meet the forces that come into your life, because every force that comes, comes to act;
and how it is met will determine whether its action upon you will be favorable or not.
When you meet a force, you must do
something with it, or it will do something with you; you must direct it,
or it will pass
through your system aimlessly and be lost. Or, if it
is an undeveloped force, as most forces are, you will permit the
formation
of adverse conditions by permitting such a force to
pass through your world unguided.
It is the nature of all forces to do things; they cannot be idle; therefore, if you do not give them something definite to
build, they will build aimlessly, or destroy ruthlessly.
We are constantly in the midst of powerful forces, and they are all at our command when we know how to command them; but they
do not pass under our dominion until they enter our systems.
It is the forces that pass through
our own systems that we can direct; and when these are properly,
directed, anything we
desire to have done can be done; because an enormous
amount of energy is generated in the average person, and hourly passes
through the person.
When we learn to direct and
constructively employ all those forces, it matters not whether we have
highly developed parents
or not; whether we have a good ancestry or not;
whether we were born under favorable conditions or not; whether we have
any
talents and opportunities or not; we can make
ourselves over absolutely; we can change and improve everything in
ourselves
and in our environments, and proceed in the creation
and realization of a great and superior destiny.
When we place ourselves in a
favorable attitude towards all the forces that enter the system, and
learn how to direct those
forces into favorable channels of construction, every
force that passes through the system will become favorable to us, no
matter where it comes from, nor how unfavorable it may
be before it enters our favorable world.
The secret is to make your own system
a transforming, refining and transmuting power. Establish in your
system two predominating
tendencies and desires -to refine everything and to
construct superiority out of everything. And every force that enters
your
system will become a superior constructive power for
you; and will build up your talents, promote your purpose, and change
your fate as you wish it to be.
The whole world of power is ready to
build for the man that is thoroughly permeated with the desire to become
more and accomplish
more; therefore, the man who lives constantly in the
spirit of transformation will reach the highest goal he has in view.
Make no effort to control or influence any force within yourself, or outside of yourself. Simply control yourself to remain
constantly in constructive touch with the finer vibrations of the world of force.
It is necessary to meet every force in the serene attitude, and to feel an interior oneness with the real life of all power.
When you feel this deeper unity, every force will unite with you, work for you, and promote your purpose.
When the presence of a force is felt
in the system, we should enter into mental touch with the inner, finer
side of that force,
and hold strongly in mind what we desire to
accomplish. This will produce the tendency required, and the force will
follow
the new channel, to do what we desire to have done.
To develop this finer and interior
feeling, enter into constant sympathy with the inner life of everything,
and be always
in poise. Employ the finer senses of perception,
discernment and deep feeling as frequently as possible, and try every
day
to feel through your entire system.
Concentrate several times daily upon the higher vibrations that are back of, within and above every atom in your being; and
whenever you use the will, turn attention upon the soul or real substance of things.
How To Develop Internal Insight
THE creative forces that are generated in man, and
the cosmic forces that work through man are fundamental causes of fate;
therefore, if man would master his fate, he must
consciously direct these so that the creations may be what he desires.
When
he fails to do this, the creative forces will be
directed or influenced by suggestions from external conditions and
environments;
and this is what takes place in the life of the
average person; therefore, his fate is so uncertain, so mixed and so
unlike
his secret ideal.
The methods presented in the previous
chapter will enable any one to get into that state of consciousness
where the forces
of the system can be turned in any direction; but
after a power is under our control, we want to use it wisely, and to the
very best advantage.
Good judgment, reason, understanding,
and a brilliant intellect will serve this purpose to a degree; but to
make the very
best use of every power, under every circumstance,
another faculty is required. The necessary faculty is interior insight;
or the power to discern the causes, principles and
laws that lie beneath the surface. It is that sense that all possess to
a degree, that feels and knows how things are going,
and how they ought to go; and may therefore be called the inside secret
of all success, of all great attainments and
achievements.
It is through this faculty that man does the right thing at the right time, with or without the aid of external evidence.
The great minds who have taken
advantage of exceptional opportunities at the psychological moment, have
been prompted to do
so by this very faculty; and what is usually termed
extraordinary good fortune is but the result of actions that interior
insight was instrumental in producing.
No one has ever reached the pinnacle
of attainment and achievement without this faculty, and no one ever
will. In the absence
of interior insight, the greater part of the best
ability would be misdirected, and most of the powers of the system would
be lost.
Interior insight is not a faculty
that has to be acquired; everybody has it to a considerable degree; it
is only necessary
that it be further developed and consciously employed.
And as it deals directly with the finer forces of life, discerning
the nature, the present movements and the latent
possibilities of those forces, it is in connection with the world of
those
forces that the faculty must be exercised for greater
efficiency.
To bring this faculty into full
expression so it may be employed with accuracy in any field desired, the
first essential is
to exercise interior insight at every possible
opportunity. Not that its verdict should be invariably accepted; but its
verdict
should always be sought. It will be profitable to do
this even in minute and unimportant daily affairs, because it is by
discerning
the law of action in small things, that we gain the
power to discern the same law in greater things.
When this faculty is developed, we
shall no longer judge according to appearances, and be misled; but we
shall judge according
to the real facts that are at the foundation of
things; and since it is the underlying causes that must be dealt with in
the
mastery of fate, interior insight becomes
indispensable.
Whenever you are in the midst of
changes, or have anything to decide, expect to discern the proper
course, and decide correctly
through the action of interior insight. And have
perfect faith in the power of this faculty at all times. This will not
only
strengthen the faculty, but will in most instances
produce the decision desired.
When conflicting ideas come at such
times, enter into a deep, serene state of mind, forgetting the various
ideas received,
and desiring with the whole of life to discern what
you wish to know. Remain in this attitude for days if necessary, or
until
you receive only one leading decision on the subject.
You will get it, and the strong, prolonged effort will have developed
your interior insight to a remarkable degree.
To determine the reliability of an
idea received through insight, test it with reason, from every point of
view; and if it
continues to remain a predominant conviction, it is
the truth of which you are in search. While expecting information
through
this faculty, mind should be kept as quiet and as
elevated in thought as possible. All sentimental or emotional feelings
should
be avoided, and the imagination must be perfectly
still.
The upward look of mind, devoid of restless yearning, but fully serene and responsive, is the true attitude.
Expect to receive the desired information from the superior wisdom of your higher mentality, and know that there positively
is such a wisdom.
While expecting this superior wisdom
to unfold what you desire to know, be positive to your environment and
to everything
in the without. Do not permit the senses to suggest
anything on the subject. But be responsive to your interior life; that
is, feel in the within that your mind is open to the
-real wisdom from the within.
Never doubt the existence of the
superior wisdom within. This will close the mind to that wisdom. You
know that there is such
a wisdom; you have evidence to prove it every day; and
the more faith you have in its reality, the more perfectly will your
mind respond to its unfoldment.
Another essential to the full
expression of interior insight is to refine the physical brain so that
the finer mental actions
may produce perceptible impressions. This is
accomplished by awakening the finer forces of the system, and directing
those
forces through a deep, serene concentration, upon
every part of the brain. This exercise should be taken for a few
minutes,
several times a day; and the more highly refined you
feel throughout the system at the time, the greater the results.
In the use of interior insight,
reason and objective understanding should not be ignored, because the
best results are secured
when the exterior and interior aspects of judgment are
developed simultaneously and used together at all times. In this way
the mind acquires the power to discern the internal
causes on the one hand, and on the other, understands how to adapt the
present movements of those causes to present exterior
conditions. This brings the ideal and the practical into united action
at every turn, which is absolutely necessary.
While exercising the faculty of
interior insight, the predominant effort should be to see through
things; because the predominant
desire, if continued, is always realized.
Character, Ability And Faith
THE place that each individual is to occupy in the world is determined principally by character and ability; there are other
factors, all of which have been mentioned, but these two predominate.
When character is absent, the powers of mind or body will be turned into wrong channels, because nothing in the being of man
can go right unless it passes through the life of character.
When ability is absent, man becomes a negative personality, incapable of creating a single course of individual action, and
is consequently influenced and controlled by everything with which he comes in contact.
The reason why so many beautiful
characters are found in undesirable environments is because they lack
positive creative ability.
It is ability that supplies the power to do things; and it is character that directs the power so that the things done will
be worthy and true.
By character, however, we do not mean simply a state of being good in the ordinary sense of that term; nor is it a mere attitude
of mind that holds preference for the right.
Character is an established quality
of being, based upon the principle of absolute right. It is a living
power with divine
consciousness as its source; it is a life that is
right, and that thrills every atom in being with the force of justice,
righteousness
and truth.
Character is a permanent attainment; it cannot be shaken; it cannot, under any consideration, be influenced from without;
but it can at all times be unfolded from within.
That character should be necessary in
the mastery of fate, is evident when we realize that all the creative
powers of man
must express themselves through the principle of the
absolutely right, if they are to create a better and a greater destiny;
because it is through character alone that the right
expression of any force or any talent can take place.
Develop ability, and develop
character, and you have the foundation for any fate you may desire to
create. You have that something
that wins every time, regardless of seeming
exceptions.
With character and ability combined, no one can fail; and with a high development of these two, anyone can attain, not only
great things, but the very greatest of all things.
To promote the highest development and the most thorough use of character and ability, faith becomes indispensable.
Faith awakens everything within us
that is superior, and brings out the best that is within. Faith unites
man with the Infinite;
and no one can accomplish the great things in life
unless he works constantly in oneness with the Infinite. No mind can do
much without the Supreme; and no one can do his best
in any sphere of action unless he lives so near to the Supreme that the
divine presence is consciously felt at all times.
We are helped by a higher power, and we can receive far greater assistance and far superior assistance from this same source
when our faith is high and strong.
A highly developed mind may
accomplish much without faith, but with faith that same mind can
accomplish a great deal more;
and the same is true of every mind in every stage of
development. Faith increases the power, the capacity and the efficiency
of everything and everybody.
One of the greatest essentials in the
mastery of fate is to have a high goal, a definite goal, and to keep
the eye single
upon this goal. And there is nothing that causes the
mind to aim as high as faith. Faith goes out upon the boundlessness of
all things; it passes by the borderland and proves
there is no borderland. It demonstrates conclusively that all things are
possible, and that there is no end to the path of
attainment; and what is more, it demonstrates that this path to greater
and greater attainment is substantial and sound all
the way.
There is no seeming void; all is
solid rock; therefore, it is perfectly safe to go out anywhere into the
universal. In the
eyes of faith, there is no gulf between the small and
the great; from the smaller to the greater there is a path of smooth
and solid rock, and any one may safely reach the
greater by simply pressing on.
To master fate, the mind must be
determined to reach the highest goal in view, and should realize that
the goal can be reached
-that it is being reached. And there is nothing that
makes the mind more determined to reach the heights than a strong,
living
faith.
Faith sees the heights; faith knows they are there, and can be reached. Therefore, to a mind that would create a grander fate,
nothing is more valuable than faith.
To attain faith we must understand
that it is not blind belief; it is not belief at all. Faith is a live
conviction, illumined
knowledge received at first hand through the awakening
of that power within that sees, knows and understands the spirit of
things.
Consequently, faith not only awakens
higher and mightier powers, and illumines the mind with light, wisdom
and truth of incalculable
value, but it also brings mind into perfect touch with
those laws and principles that lie at the very foundation of all life,
all attainment, all achievement, and all change; and
it is these laws that mind must employ if fate is to be mastered, and
a greater destiny created.
To attain faith, have faith; have faith in the Supreme; have faith in man; have faith in yourself; have faith in everything
in the universe; and above all, have faith in faith.
Last, but not least, the man who would master his fate must do things in love. A tangible fate is the result of tangible deeds;
but no tangible deed can contribute to a better fate unless is it the product of love.
Desire to do things with a desire
that sets every fibre in being aflame; love everything, is being done,
with a love that
is the living power of the soul itself; and give
yourself, your largest self, your whole self to your life and your work.
And what you give that will be your fate.
