Attaining Your

By Letting Your
Work for You



"There shall ne·er one lost good! Vhat was. shall li·e as
"I know that. whatsoe·er God doeth. it shall be íore·er:
nothing can be put to it. nor anvthing taken írom it. That
which hath been is now: and that which is to be hath alreadv
been: and God requireth that which is past."
--Lcclesiastics 3: 14. 15

These pages. the outpouring oí a íull heart. I lav re·erentlv
upon the memorv alter oí a man who was sage and saint.
teacher and guide. and mv dearlv belo·ed íriend. Judge T.


"All we ha·e willed or hoped or dreamed oí good. shall exist.
Not its semblance. but itselí."

"The thing that which hath been. it is that which shall be: and
that which is done is that which shall be done.:
--Lcclesiastes 1:9.

The sages oí the centuries. each one tincturing his thought
with his own soul essence. ha·e united in telling us that. "As a
man thinketh in his heart. so is he." It has been established bv
the experience oí the ages that alwavs the law is the same. But
lOV shall one thing in his heart. so that onlv goodness mav
blossom and ripen into rich deed and rare result· Vhat is the
apparentlv mvsterious secret bv which liíe's dull metal is
transmuted into precious mintage·

It is mv purpose to tell vou in this little book. I desire to
crvstallize the heart-coinings oí mv re·ered master. Judge
Thomas T. Troward. as reílected through the mirror oí mv
mind and soul. I ha·e adopted as mv means oí expression. the
dialogue stvle. íamiliar to all students oí that greatest oí all
speculati·e philosophers. Plato. I am con·inced. through vears
oí studv oí this almost superhuman mind. that this literarv
íorm is the one most nearlv calculated to con·ev the most
subtle shades oí meaning. the richest depth oí soul-sounding. I
know that mv readers will agree with me that ií thev will put
themsel·es in mv place. as students. and let me answer them as
mv master answered me. it will clariív their interest and
intensiív their jov in these lessons.

Vhat I wish particularlv to con·ev to vou within these pages is
the method oí scientiíic right thinking. and to awaken in vou
the desire to trv to use this method in order to íorm the habit
oí thinking ONL\ the thoughts vou wish to see crvstallized in
a worthv achie·ement or result. In addition. I want to direct
vour thoughts toward a better understanding oí that Spirit oí
God. or Good. which points the wav to the roseate dawn oí a
new ci·ilization. The rapiditv with which the ideas oí man are
changing causes humanitv to realize that this new ci·ilization is
alreadv maniíesting itselí through a clearer understanding oí
the relation between man and his Maker.

The epochal kevnote oí the present generation is that mind is
the kingdom in which man reigns supreme. As the poet savs.
"A brute I might ha·e been. but I would not sink I' the scale."

In endea·oring to make conscious use oí thought-power.
causing it to produce desired material results. mankind is
beginning to understand the indispensabilitv oí absolute

Mv chieí idea in sending íorth this message is to make it easier
íor vou to li·e in hourlv consciousness that vou ha·e been
gi·en dominion o·er e·erv ad·erse circumstance and
condition which mav arise. The conscious use oí the creati·e
power oí thought to protect and guide vou. as well as to
pro·ide íor vou. is onlv attainable through understanding the
"natural relations between mental action and material

\our reading oí these lessons should be with a steadíast
determination to think rationallv and eííecti·elv on e·erv
word. in order that the íull meaning oí each thought mav be
thoroughlv grasped and comprehended. Thought-power is the
kingdom oí God in us. alwavs creating results in our phvsical
íorms corresponding to our normal sustained thought. As
Troward has said. "Thought is the onlv action oí the mind. Bv
vour habitual thoughts vou create corresponding external
phvsical conditions. because vou therebv create the nucleus
which attracts to itselí its own correspondence. in due order.
until the íinished work is maniíested on the material plane."
This is the principle upon which we shall proceed to work out
a simple and rational basis oí thought and action wherebv we
mav bring into outer expression anv desired goal. Let us work
together to this end.



One oí the reallv great minds and souls oí modern times-and
indeed oí anv time-was Thomas Troward. late Di·isional
Judge oí the Punjab. India. Oí his writings. the late Villiam
James oí lar·ard said. "lar and awav the ablest statement oí
that psvchologv that I ha·e e·er met. beautiíul in its sustained
clearness oí thought and stvle. a reallv classic statement." The
Boston Transcript editoriallv stated. "The author re·eals
himselí as easilv the proíoundest thinker we ha·e e·er met on
this subject." The late Archdeacon Vilberíorce. when writing
to Troward. signed himselí. "\our grateíul pupil."

Responding to the manv requests írom Troward's íriends and
admirers íor a more intimate glimpse oí this great man. I am
pleased to present to vou a íew phases oí his dailv liíe as I saw
them while studving with him. These mav be all the more
interesting because oí the íact that I enjoved the unique
pri·ilege oí being the onlv pupil to whom he e·er ga·e
personal instruction.

1he Larly Life of a Genius

Thomas Troward was born in (evlon. India. in the vear 184¯.
oí Lnglish parents and luguenot ancestors. Vhen quite a
voung bov he was sent to Lngland to be educated at
Burmshtead Grammar School. but was most unhappv there. as
he could not íullv adapt himselí to the humdrum liíe oí the
Lnglish schoolbov. Later on. when he continued his education
in the beautiíul Isle oí Jersev. its charm entered into his blood.
and he was thoroughlv contended there. Perhaps the old
luguenot strain in him íound a congenial element in the semi-
lrench en·ironment oí the college. At the earlv age oí
eighteen the natural bent oí his mind began to assert itselí. and
he won the lelíord (ollege gold medal íor literature.
Vhen his studies were completed. Troward went up to
London íor the Indian (i·il Ser·ice examination. a ·erv stiíí
one. which he passed with high credit. le returned to India at
the age oí twentv-two in the capacitv oí Assistance
(ommissioner. An incident which occurred during the course
oí his examination íoreshadowed the trend oí the liíe that was
to replace the regulation judicial career when the twentv-íi·e
vears oí ser·ice had expired.

"Your Head is No Common One, Young Man"

One oí the subjects. leít íor the end oí the examination. was
metaphvsics. Troward was quite unprepared íor this. ha·ing
had no time íor research and no knowledge oí what books to
read on the subject. so he meditated upon it in the earlv hours
oí the morning. and íilled in the paper with his own
speculations. The examiner. on reading it. was amazed. and
asked "Vhat text-book did vou use íor this paper·"
"I had no test-book sir." Troward answered. "I wrote it out oí
mv head."
"Vell. then. voung man." was the examiner's comment. "vour
head is no common one. and ií I am not mistaken. we shall
hear írom vou again."

During Troward's career in India his oííicial work kept him
·erv busv. lis recreation was oíten spent with can·as. paints
and brushes. le was an artist oí no mean abilitv. especiallv in
marine subjects. and had won se·eral prizes at art exhibits in
Lngland. le lo·ed to studv the tomes oí sacred Indian lore. or
the scriptures oí the lebrews and oí other ancient peoples.
Vhile studving these proíound subjects. there was uníolded to
him. as in a ·ision. a svstem oí philosophv which carried with
it not onlv peace oí mind. but also phvsical results in health
and happiness.

Vhen relie·ed oí his burdensome oííicial duties in the Indian
(ourt. he returned to Lngland. where a manuscript oí some
hundred íolios slowlv came into existence. At that time he had
no knowledge oí Mental Science (hristian Science. New
Thought. or anv oí the "isms" oí modern thought. lis ·iews
were the result oí solitarv medication and a deep studv oí the
scriptures. The íirst edition oí the now íamous "Ldinburgh
Lectures" was published in 1904. It was recei·ed with the
almost unanimous opinion that its ·alue could not be o·er-
estimated. as was true oí his subsequent ·olumes. "Bible
Mvsterv and Bible Meaning" pro·ed especiallv attracti·e to
churchmen. lis books. bv sheer worth. ha·e íound their wav
almost all o·er the world. In the lnited States alone. more
than 50.000 copies ha·e been sold. Perhaps no one was more
astonished at their warm reception that their simple-hearted.
íun-lo·ing author.

An Intimate Description

In phvsique Judge Troward was not the usual Lnglish tvpe. but
was more like a lrenchman. oí medium stature. and not o·er
íi·e íeet six or se·en inches. le was dark complexioned. with
small. bright eves. a large nose. and a broad íorehead. Vhen I
knew him. he had a drooping mustache sprinkled with grev.
le had the bearing oí a student and a thinker. as is indicated in
his writings.

lis manner was simple and natural. and he exempliíied a spirit
oí moderation in all things. I ne·er saw him impatient or head
him express an unkind word. and with his íamilv he was alwavs
gentle and considerate. le seemed to depend entirelv upon
Mrs. Troward íor the household management. Onlv in the
intimacv oí his home did he entirelv re·eal his charming
genialitv and radiating íriendship. lis aíter-dinner manner was
one oí quiet le·itv and a twinkling humor. le would enter into
the con·ersations or parlor games oí the íamilv with the spirit
oí a bov. le did not care íor public amusements.

One e·ening. aíter an excellent dinner oí soup. joint oí lamb.
·egetables. salad. dessert. and wine. he rolled a cigarette. and.
to mv great surprise. oííered it to me with the Ouerv. "Do vou
smoke·" Recei·ing a negati·e replv. he began to smoke it
himselí. Noticing mv poorlv concealed expression oí surprise.
he remarked. "Vhv should vou be shocked at anvthing which
vou can thank God íor" I can thank God íor one cigarette
aíter. possiblv a second. but ne·er a third." Aíter he had
íinished his smoke. his voungest daughter. Budeia. plaved the
·iolin íor us. I obser·ed that he became completelv absorbed
in the beautiíul harmonv. le told me aíterwards that. although
he was intenselv íond oí listening to music. he was in no sense
a musician.

Although Troward did not indulge in outdoor sports. he lo·ed
nature. and would sit íor hours bv the sea with his sketch-
book. or tramp the lonelv moors in solitarv meditation. le
said there were times when he obtained his best inspirations
while walking in the open. le oíten in·ited me to go with him.
although írequentlv he seemed to be unconscious oí mv
presence. being entirelv absorbed in his own thoughts.

1ruth from the 1rance

At times he would lapse into a trancelike swoon his Maltese
cat on the table bv his side,. the swoon sometimes lasting íor
hours. At such times the members oí his íamilv would take
particular care not to disturb him. Vhen he emerged írom
these lapses oí the senses. he would write down the truths
which had been re·ealed to him. Once he wrote on his
memorandum pad. " 'I AM' is the word oí power. It vou think
vour thought is poweríul. vour thought is poweríul."
It mav be interesting to recall that such authorities as Barnett
and the new American Lncvclopedia. in their biographv oí
Socrates. mention similar trancelike experiences oí his. Vhile
ser·ing in the Greek armv. Socrates suddenlv íound his íeet
seeminglv rooted to the earth. where he remained in a trance
íor twentv-íour hours. le awakened with a spiritual
knowledge that transíormed his liíe.and. later. the li·es oí
manv others. The similaritv oí the liíe oí this Athenian
philosopher to that oí Troward is that both relied chieílv upon
intuition and common sense íor their theorv and svstem oí

A diííerence between Troward's teaching and that oí (hristian
Science is that he does not denv the existence oí a material
world. On the contrarv. he teaches that all phvsical existence is
a concrete corresponding maniíestation oí the thought which
ga·e it birth. One is a complement oí the other.

I once asked him how one could impart to others the deep
truths which he taught. "Bv being them." he answered. "Mv
motto is. 'Being. and not possessing. is the great jov oí li·ing.'"

Iollowing a 1rusted Guide

Judge Troward. although modest and retiring in his habits oí
speech and slow to express a personal opinion. was alwavs
willing to discuss anv current subject. but extremelv reticent
and diííident about his own writings. Ne·er. to mv knowledge.
did he mention them unless approached on the subject. As a
teacher. he was positi·e. direct. and alwavs impersonal.
Vhen our lesson was gi·en indoors. he alwavs sat in a large
morris chair. and. seeming not to be aware oí mv presence. he
would think aloud. To íollow his thought was like íollowing a
trusted guide through the most diííicult places. the darkest and
least explored regions oí thought. As I íollowed. the
personalitv oí the man became obscure. and I was onlv
conscious oí the clear. commanding ·oice. and the light oí the
inward torch which he bore. It was bevond doubt quite natural
that he who made so clear the true meaning oí indi·idualitv
should in his teaching betrav little oí the personal or emotional

Aíter I had been careíullv guided to the most comíorting
conclusions. in the same quiet. unassuming manner as in the
beginning oí our mental journev. mv guide would gentlv
remind me that he had gi·en me a íew suggestions which I
might íollow ií I íelt inclined. but which were oííered onlv in
the íriendlv spirit oí a íellow-tra·eler. le alwavs tried to
impress upon me that e·erv eííort to accomplish mental
control which. in turn. meant control oí circumstances,
should be undertaken with absolute coníidence oí success.

The length oí a lesson depended upon mv abilitv to absorb
what he was telling me. Ií he were con·inced ií íiíteen or thirtv
minutes that I understood quite naturallv the reason whv. íor
example. "Ií a thing is true." There is a wav in which it is true."
that lesson was concluded. Ií it took me an hour or more to
get into the spirit oí his thought. the lesson was prolonged. At
the end oí a lesson he would quietlv remark. "Ne·er íorget
that 'seeking' has 'íinding' as its correlati·e: 'knocking.'
'opening.'" Vith this reassuring statement. he would light his
lantern and step into the denseness oí the night to walk three
miles to his home.

A Home-Loving Philosopher

Being a home-lo·ing man. Troward delighted in his ílower
garden. and in the intimacv oí his home. which he had
pro·ided with e·erv comíort. le
particularlv enjoved the seclusion oí his studio and studv.
which were arranged to meet his personal needs and moods.
lis studio was in the most remote part oí the house. and here
he would spend hours oí relaxation with can·as and paints.
lis studv. howe·er. was on the ground íloor. and to it he
would retire íor meditation and research. usuallv in the earlv
hours oí the morning. le rarelv worked at night.

le had spent the greater part oí the dav he died sketching out
oí doors. Vhen he did not join his íamilv at the dinner hour.
Mrs. Troward went in search oí him. She íound him in his
studio. íullv dressed. lving on the soía in a state oí phvsical
collapse. About an hour later he passed awav. The doctor said
that death was caused bv hemorrhage oí the brain. I am sure
that Troward would ha·e said. "I am simplv passing írom the
limited to the unlimited." le died on Mav 16th. 1916. in his
sixtv-ninth vear. on the same dav that Archdeacon Vilberíorce
was laid at rest in Vestminster Abbev. It was no ordinarv link
that bound these two men. as vou will note in the
reproduction oí the letter which íollows. Troward's last letter
to me.

Thomas Troward regarded death ·erv much as he would
regard tra·eling írom one countrv to another. le remarked to
me se·eral times. that he was interested in the liíe bevond and
was readv to go. lis onlv concern seemed to be the sorrow
that it would cause his wiíe and íamilv. Vhen the time came.
his going was exactlv what he would ha·e wished it to be.
I hope that these íew intimate touches will gi·e to Troward's
íriends and admirers the iníormation thev desire concerning
him. I will add a more personal touch íor vou bv presenting
herein one oí his íirst letters to me with íacsimile oí his

31 Stanwick Rd..
Vest Kensington.
8th No·. 1912

Dear Mrs. Swink.

I think I had better write vou a íew lines with regard to vour
proposed studies with me as I should be sorrv íor vou to be
under anv misapprehension and so to suííer anv

I ha·e studied the subject now íor se·eral vears. and ha·e a
general acquaintance with the leading íeatures oí most oí the
svstems which uníortunatelv occupv attention in manv circles
at the present time. such as Theosophv. the Tarot. the Kabala.
and the like. and I ha·e no hesitation in saving that to the best
oí mv judgment all sorts and descriptions oí so-called occult
studv are in direct opposition to the real Liíe-gi·ing Truth: and
thereíore vou must not expect anv teaching on such lines as
these. Ve hear a great deal in these davs about "Initiation":
but. belie·e me. the more vou trv to become a so-called
"Initiate" the íurther vou will put vourselí írom Li·ing Liíe. I
speak aíter manv vears oí careíul studv and consideration
when I sav that the Bible and its Re·elation oí (hrist is the
one thing reallv worth studving. and that is a subject large
enough in all conscience. embracing as it does our outward liíe
oí e·ervdav concerns. and also the inner springs oí our liíe and
all that we can in general terms concei·e oí the liíe in the
unseen aíter putting oíí the bodv at death.

\ou ha·e expressed a ·erv great degree oí coníidence in mv
teaching. and ií vour coníidence is such that vou wish. as vou
sav. to put vourselí entirelv under mv guidance I can onlv
accept it as a ·erv serious responsibilitv. and should ha·e to
ask vou to exhibit that coníidence bv reíusing to look into
such so-called "mvsteries" as I would íorbid vou to look into. I
am speaking írom experience: but the result will be that much
oí mv teaching will appear to be ·erv simple. perhaps to some
extent dogmatic. and vou will sav vou had heard much oí it
beíore. laith in God. Praver and Vorship. Approach to the
lather through (hrist-all this is in a certain sense íamiliar to
vou: and all I can hope to do is perhaps to throw a little more
light on these subjects. so that thev become to vou. not merelv
traditional words. but present li·ing íacts. I ha·e been thus
explicit. as I do not want vou to ha·e anv disappointment: and
also I should sav that our so-called "studies" will be onlv
íriendlv con·ersations at such times as we can íit them in.
either vou coming to our house or I to vours as mav be most
con·enient at the time. Also I will lend vou some books which
will be helpíul. but thev are ·erv íew and in no sense "occult."

Now ií all this íalls in with vour own ideas. we shall. I am sure.
be ·erv glad to see vou at Ruan Minor. and vou will íind that
the residents there. though íew. are ·erv íriendlv and the
neighbourhood is prettv. But on the other hand ií vou íeel that
vou want some other sort oí learning. do not mind saving so:
onlv vou will ne·er íind anv substitute íor (hrist.

I trust vou will not mind mv writing to vou like this. but I don't
want vou to come all the wav down to (ornwall and then be

Vith kind regards

\ours sincerelv.
Signed, T. Troward



Dedication 2

loreword 3

Judge Thomas T. Troward. Philosopher and Sage 6

Lesson I-Interpreting the Vord 16

Lesson II-low to Get Vhat vou Vant 21

Lesson III-low to O·ercome Ad·erse (onditions 34

Lesson IV-Strengthening \our Vill 49

Lesson V-Making \our Subjecti·e Mind Vork íor \ou 5¯

Lesson VI-lourlv lelps ¯5

Lesson VII-Putting \our Lessons into Practice 81

Attaining Your Desires
As told Bv
1he Sage to His Pupil
1he Sage: Troward Troward's philosophv as taught to his
onlv personal pupil. Gene·ie·e Behrend.
1he Pupil: lumanitv at large.


Lesson I
Interpreting the Word

leeling that an explanation oí some oí the words emploved in
an unusual wav in these lessons mav be helpíul to the student.
I herein oííer a list oí such words. together with mv
interpretation and reíerences írom Troward.

"That which is íree írom limit. restriction. or qualiíication."
Vebster., "An idea írom which the elements oí time and
space are entirelv absent." Troward.,

Lxample: Thinking in the absolute would be simplv dwelling
upon the intrinsic qualities oí lo·e without reíerence to whom
vou lo·e or the ·arious íorms through which lo·e expresses
Mind is absolute because oí its selí-reaction.

Liíe. that uníormed power oí liíe which controls
circumstances and conditions. Read Troward's "Bible Meaning
and Bible Mvsterv." pages ¯¯-¯9.

A certain qualitv in the creati·e power oí thought. which
maniíests on the external plane in exact correspondence to the
qualitv oí belieí entertained. Ií vou belie·e that vour bodv is
subject to disease. then the creati·e power oí thought oí
disease results in a diseased bodv. Read Troward's "Ldinburgh
Lectures oí Mental Science." page 14.

The instrument through which thoughts and íeelings are
expressed. The en·elope oí the soul.

The instrument through and in which the action oí the
lni·ersal Parent Mind expresses itselí in speciíic íorm as
indi·idual thoughts. Brain is not the mind. but the mind's

A State oí consciousness which is altogether good. and a
qualitv oí íeeling which maniíests in phvsical íorm. The most
períect spiritual concept.

The outward eííect which corresponds to the inward tendencv
oí thought.

Villiam James savs "...denotes neither the mental state nor
what the mental state signiíies. but the relation between the

"Bringing the mind into a condition oí equilibrium which
enables us to consciouslv direct the ílow oí spirit to a deíinite.
recognized purpose and then careíullv to guard our thoughts
írom inducing a ílow in the opposite direction."-"Ldinburgh
Lectures oí Mental Science." Page 88. Troward.,

The result oí mental tendencies. larmonious thought
produces harmonious phvsical and material conditions. which
still íurther react to sweeten thought.
Acti·itv oí mind which enables it to distinguish itselí írom the
phvsical íorm in which it maniíests.

To bring into existence. Thought is creati·e. because it alwavs
brings into phvsical or objecti·e existence íorms which
correspond to itselí.

Absence oí liíe. Loss oí consciousness. with no capacitv to
regain it. Lxample: Ií a thought has been absolutelv eliminated
írom the consciousness and cannot be recalled. it is dead to

"The di·ine promises and indi·idual íaith are correlations."
(ombine them. and there is no limit to what vou can do
through the creati·e power in this qualitv oí thought.
"Lssential thought. Thereíore e·erv call to ha·e íaith in God is
a call to ha·e íaith in the power oí vour own thought about
God." Troward,

A coníident expectant attitude oí mind. Such a mental attitude
renders vour mind recepti·e to the creati·e action oí the spirit
oí liíe. la·e íaith in the íorce oí vour own thought. \ou ha·e
manv times experienced what it will do. Jesus' statement.
"la·e íaith in God and nothing shall be impossible unto vou."
Is not a mere íigure oí speech: it is a scientiíic íact. simplv
stated. \our indi·idual thought is the specialized working oí
the creati·e power oí liíe. All Liíe.,

The lni·ersal Iníinite Mind. The highest intelligence is that
mind which understands itselí as the instrument through
which the Intelligence which brought it into existence

lni·ersal Liíe and lni·ersal Law are one.
The law oí vour being vour liíe, is that vou are made in the
image oí God the (reati·e Power which brought vou into
existence, because vou are God's ·erv selí specialized.
The law oí vour liíe is that vour mind is "the indi·idualization
oí lni·ersal Mind at the state oí selí-e·olution in which vour
mind attains the capacitv íor reasoning írom the seem to the
unseen and thus penetrating behind the ·eil oí outward
appearance. So because oí the reproduction oí the di·ine
creati·e íacultv in vourselí. vour mental states or modes oí
thought are bound to externalize themsel·es in vour bodv and
in vour circumstances." Troward.,

It is impossible to analvze the nature oí Spirit or Liíe,. but we
can realize that whate·er else Spirit mav be. it is a selí-creating
power which acts and reacts upon itselí. reproducing itselí in
inconcei·able íorms írom the cosmos to man. Just as vour
mind acts and reacts upon itselí when vou are memorizing.,
Origin oí all ·isible things.

As it is independent oí time and space. it must be pure
thought. the embodiment oí stored consciousness.
A selí-acting and selí-reacting non-phvsical creati·e power or
íorce. Its action can onlv be thought because thought is the
onlv concei·able non-phvsical action.

The specialized action oí the original. creati·e Spirit or Mind.

That which li·es in vou is truth to vou.
Inward or mental ·ision. Visioning,. Liíe's creating power
taking particular íorm. The act oí producing in vour mind the
picture oí anv contemplated idea.

\our indi·idual thought is the specialized word or action oí
the originating mind-power itselí.
"That which starts the etheric ·ibration oí liíe mo·ing in a
special direction." corresponding to the word. which originates
special mo·ement.
"The seed which gi·es rise to the thing." Plant vour word-seed
in the Subjecti·e Mind oí the uni·erse. and vou are sure to
recei·e a corresponding thing. just as trulv as poppv seed
produces poppies.
laith gi·es substance to things unseen. The unseen word or


Lesson II
How to Get What You Want

¨Ye .baíí ívor tbe trvtb ava tbe trvtb .baíí .et yov tree.¨·´t. ¡obv º:²2

Sage: Ií a thing is true. there is a deíinite wav in which it is
true. And the truest thing in Liíe is that it contains inherent
within itselí absolute jov and libertv oí mind. bodv. and aííairs.

Pupil: Do vou mean that mv understanding oí Liíe's laws can
gi·e me the realization oí períect libertv in mv indi·idual liíe:

Sage: \es. pro·iding vou do not make the common error oí
judging e·ervthing írom a material standpoint onlv. Recent
research in phvsical science has established the íact that there
is enough power in a lump oí clav to destrov a citv. All the
a·erage mind is able to see is the inert clav. whereas. in realitv.
it is the phvsical instrument which contains the in·isible

Pupil: Then when I understand the law oí ·ibration. I can get
anvthing I want: achie·e anvthing I desire:

Sage: Liíe íills all space. and through the understanding and
use oí Liíe's laws. vou can gi·e direction to a particular qualitv
oí creati·e íorce. which. ií held in place bv the will. is
absolutelv certain to reproduce in a corresponding phvsical
íorm. Vhat e·erv human being wants is more libertv and more
jov in liíe. lrom whate·er angle vou studv the subject oí Liíe.
vou will íind that degrees oí li·ingness and libertv are
in·ariablv maniíested bv ·arving degrees oí intelligence. Vhat
vou would term inanimate liíe represents the lower íorms oí
intelligence: in plant liíe vou recognize a higher degree oí
intelligence. To illustrate this. look at a ílower. Is it not
beautiíul· Does it not pro·e to vou the indisputable presence
oí a Great Intelligence which is expressing itselí as beautv.
íorm. and color. and abo·e all. jov:

Pupil: \es.

Sage: Still vou will not íind it diííicult to recognize in the
animal kingdom a qualitv oí Liíe and Intelligence which is
greatlv in ad·ance oí that maniíested in the ílower. Then the
intelligence which expresses itselí in the mind oí man as the
power oí initiati·e and selection is the highest expression oí
Intelligent Liíe. Thus vou see that the inanimate. the plant. the
animal. and the human all represent the same lni·ersal Liíe.
the onlv diííerence being in the ·arving degrees oí intelligence.

lor example: \ou are expressing a ·erv high degree oí
intelligence in desiring to understand the laws oí Liíe. Vhen
vou ha·e disco·ered some part oí these laws. vou will ascend
the scale oí intelligence as vou make practical application oí
vour disco·eries. Another example: Two men lea·e college
with the same degrees and situated ·erv similarlv relati·e to
social and íinancial position. Both studv the laws oí Mind:
both are obliged to struggle. One. bv making a great mental
eííort. keeps mentallv abo·e the discouraging conditions. and
íinallv becomes a smooth read. which the other one becomes
disheartened and ill. barelv eking out a miserable existence.
\ou can readilv see where the high íorm oí intelligence was
maniíested in these two cases. Intelligence was there. but it
could onlv grow bv being used constructi·elv.

How Degrees of Intelligence Prove Man's Place in
the Universe

Sage: The greater vour intelligence. the more easilv vou can
call into action the highest order oí creati·e energv. The more
highlv vou de·elop vour intelligence and I do not mean bv
this intellectualitv or book learning-I mean selí-education, the
more vou will íind vour old limited ideas oí what vou are not.
cannot be. do. or ha·e. imperceptiblv slipping awav. Bv using
vour intelligence and resting upon it to guide vou Godward.
vou will come to recognize that vou are as much a part oí the
·erv highest Intelligence as a drop oí water in a part oí the
ocean. This steadv recognition on vour part. carried into vour
e·ervdav aííairs. will gi·e vou control o·er ad·erse
circumstances. which vou realize are. aíter all. onlv eííects oí
lower degrees oí intelligence. and will deli·er vou írom íalling
a ·ictim oí a material uni·erse. \ou are not a ·ictim: vou are a
part oí the lni·erse.

Pupil: Just what do vou mean bv "eííects oí lower degrees oí

Sage: I mean. bv a lower degree oí intelligence. one that is
unable to recognize itselí as being one oí the highest íorms oí
liíe. The highest degree oí intelligence is that íorm oí liíe
which is able to recognize itselí as related to all existing
Intelligence. lor example: \ou can easilv recall the last diííicult
situation vou came through. It was the expression oí the
highest íorm oí Intelligence which enabled vou to think vour
wav out oí that.

1he Intelligence Which Distinguishes Us from the

Sage: \ou recognized vour diííicultv. but vou also recognized
vour intelligence as being able to draw to itselí. írom out the
whole lni·erse. wavs and means oí meeting that perplexing
problem. The Law is e·er the same. Vhen vou are con·inced
that e·erv phvsical circumstances or thing has its origin in
corresponding acti·ities oí the mind thought,. vou are able to
conquer ad·ersitv in anv íorm. because vou know vou can
alwavs control vour thoughts. \ou must alwavs be determined
do to vour own thinking.

Pupil: It is not diííicult íor me to understand that the ílower is
the result oí some in·isible power. which must be Intelligence.
but íor me to realize that this same liíe and intelligent power in
mv liíe is not easv. I had not been taught to think in this wav.
lowe·er. vou ha·e made me realize that ií I wish to learn. I
must put into practice the directions vou ha·e gi·en me. So
when I needed to ha·e íi·e hundred dollars at a certain time
and could not see anv possible means oí getting it. I tried to
íollow vour instructions bv mentallv seeing mvselí as doing the
thing I wished to do. I ·isualized mvselí paving mv obligation.
and in some wav. which is still a mvsterv. I was able to íeel
quite calm about it. I made mv mental picture and actuallv
íorgot to worrv about the wavs and means. and the monev
came. I did not quite understand then. and I do not know
now. jut how it happened. All that I am able to realize is that.
bv mv obedience to vour teaching. the dav was sa·ed íor me.
and I shall not íorget it.

Now I would like to know if we inherit our
tendencies of mind

Sage: Most oí us inherit our thoughts. just as we inherit the
color oí our eves. Ií vou intend to understand the relation
existing between mental action and material conditions"
suííicientlv well to control vour circumstances. vou must think
íor vourselí. and in vour own wav. irrespecti·e oí that vour
ancestors thought. e·en though some oí them might ha·e
brought desired results.

Pupil: That seems as impossible as reaching the horizon.
lowe·er. ií vou tell me that I can arri·e at the place where
circumstances and conditions will be under mv control.
through a steadv and determined eííort to íind out the truth
along these lines. I shall do mv own thinking írom this
moment. Mv present condition. howe·er. seems bevond the
control oí anv human being. Much less mvselí and there ha·e
been times when I did control certain conditions. but at other
times the same conditions were bevond mv control. Vhv was

1he Secret of Controlling Your Life Iorces

Sage: The reason vou succeeded. without understanding the
power which vou possesses. was that vou used it
unconsciouslv. according to the law oí its own nature. and
reached harmonious results as in the incident that vou ha·e
just related,. \our abilitv. at all times. to use the uníailing
power which is vours depends upon vour recognition oí its
presence. The reason íor vour times oí íailure is that the
distressing condition so whollv absorbs vour attention that vou
are unable to think oí anvthing else. At such times vou entirelv
lose sight oí the íact that vour indi·idual mind is the
instrument through and in which the ·erv highest íorm oí
intelligence and uníailing power is endea·oring to express
itselí. Also. that it alwavs takes the íorm oí vour habitual
thought. Thereíore. when vou belie·e that a situation is
bevond vour control. so it is.

Pupil: Vhich means that mv control oí circumstances is
entirelv measured bv mv capacitv to know what the liíe and
intelligence in me is the same Liíe and Intelligence which
brought me into existence· The same Liíe in trees and all
nature. and I tune in with all Liíe· Vill this steadv recognition
gi·e me direct contact wit all the power and intelligence which
exists· Vould simplv dwelling on this thought sol·e anv
situation which might arise:

Sage: No. "laith without works is dead." God without
expression is a nonentitv. Thought without acti9on is
powerless. But vour recognition that vou are inseparablv
connected with the jov. liíe. intelligence. and power oí the
Great Vhole. unwa·ering maintained and carried into practical
application. will sol·e anv problem. because vour thought calls
into speciíic action ideas oí the ·erv highest degree oí
intelligence and power. which naturallv controls the lesser
degrees. "The Lesser modes oí liíe are in bondage to the law
oí their own being because thev do not know the law."

Thereíore. when vou know the Laws oí Liíe. this knowledge
gi·es vou ideas which enable vou to control all ad·erse
circumstances and conditions.

Pupil: This is all so new to me. I do not quite grasp vour
meaning. Vill vou please gi·e me an illustration·

How to Light the Pathway of Your Life

Sage: Vell. suppose vou were in a room where e·erv comíort
had been pro·ided íor vou. but the room was in total darkness.
and vou were unable to locate the things vou desired. although
vou were conscious oí their presence. \ou were told that the
room was electricallv lighted. and instincti·elv vou began to
grope vour wav along the wall. where vou were accustomed to
look íor a light switch. lor hours vou passed vour hands up
and down the walls as íar as vou would reach until vou were
quite íatigued. \ou were about to gi·e up the search and make
the best oí a bad situation. but. o·erlapping this thought. there
came the resol·e that vou would not abandon vour eííort until
vou had located it. \ou were determined to enjov the good
things awaiting vou. so vou renewed vour search with the
íeeling oí assurance that ultimatelv vou would íind a wav to
turn on the light.

Aíter more íruitless endea·or. vou paused to rest. and to
wonder where that switch could possiblv be. "It must be here.
and I shall íind it." vou said to vourselí. and again vou passed
vour hands o·er the walls. although vou íelt certain that vou
had gone o·er e·erv inch that vou could reach. This time vour
thoughts and mo·ements were not quite so tense. although
equallv determined. As vour hands mo·ed slowlv up and
down. vour mind caught the idea that the switch might not be
on the wall at all. \ou paused a moment. and the suggestion
that it might be on the íloor registered in vour consciousness.
But reason stepped in and argued. "Impossible. Vho e·er head
oí a light switch being placed on the íloor!"

"But." the suggestion persisted. "whv not trv" \ou ha·e gone
o·er what íirst seemed the most reasonable places to íind it.
Trv the íloor."

So then vou began to reach out uncertainlv with vour íeet íor
some projection on the íloor which might be a light switch.

Iinding the Light

Almost instantlv vour íeet came into contact with an
uníamiliar object. \ou put vour hand on what seemed to be a
push button. but no light appeared. Ne·ertheless. vou now íelt
quite sure that vou had located the switch. \ou paused. and
in·oluntarilv asked vourselí. "low does this thing work· It
won't push and it won't pull." Back came the answer within
vourselí like a spoken word. "Sidewise." \ou mo·ed it
sidewise. and the room as ílooded with light. \our jov at thus
íinding a responsi·e intelligence within vourselí could not be
expressed in words. It was a rapture oí the heart which manv
ha·e íelt at times.

Pupil: Oh. I am so glad that the switch was íound through
clinging to the tight mental attitude! Does such persistent
eííort alwavs meet with such a satisíactorv reward·

Sage: \es. persistent. coníident endea·or alwavs brings
satisíaction. In order to gi·e vou a complete picture írom
which vou mav logicallv reason in the íuture. let us consider
the same situation írom an opposite angle.

Imagine vourselí in the same room under the same conditions.
Aíter se·eral attempts at íeeling around in the dark. vou begin
to íeel tired. more or less discouraged. and vou reason with
vourselí thus "Oh. what is the use· There mav be a light switch
in this room. and the room mav contain e·ervthing I require.
and again it mav not." But something indeíinable in vourselí
con·inces vou that not onlv is the light there. but so. also. are
the things vou enjov and desire. \ou answer right back to
vourselí. "Vell. ií e·ervthing is here which I need and would
enjov. what a pitv that I cannot íind the switch! Vhat a strange
and unreasonable wav some people ha·e oí doing things! I
wonder whv the light was not alreadv turned on íor me."

Pupil: \ou make it seem that one almost in·oluntarilv and
in·ariablv blames circumstances or people íor his íailures"

"1he Iault, Dear Brutus, Lies Not in the Stars,
But in Ourselves, 1hat We are Underlings"

Sage: \ou must admit that it is rare to íind anvone who
realizes that the cause oí his íailure or continued misíortune
lies within himselí. The reason íor this is an almost uni·ersal
lack oí understanding on the part oí the indi·idual that a
certain qualitv oí thought brings to the consciousness a
recognition oí an intelligent power capable oí attracting to
him. and directing him so. the íulíillment oí his purpose and
the attainment oí his desire. On the other hand. the in·ersion
oí this same power eííects a negati·e result.

Pupil: \ou mean that a certain qualitv oí thought enables one
to do and be what he wishes. while the misuse oí the same
power seems to thwart one's purpose·

Sage: \es. The idea is to use vour power oí thought and
íeeling positi·elv. in order to attain positi·e results. lse it
negati·elv. and vou get negati·e results. because the
unchangeable law is. "Intelligence alwavs maniíests in
responsi·eness." The whole action oí the e·olutionarv process
oí Liíe. írom its íirst inanimate beginning up to its
maniíestation in human íorm. is one continual intelligent

Ií vou would induce vourselí to recognize the presence oí a
lni·ersal Intelligence which permeates all nature. vou must
also recognize a corresponding hidden deep down in all
things-in the trees. the weeds. and ílowers. in the animals. and
in íact. in e·ervthing-which is e·er readv to spring into action
when appealed to. It will respond to vour call as a child would
obev when bidden to come and plav.

In vour íirst experience in the dark room. vour all-absorbing
thought was not so much about the darkness as about the
light. and how it could be turned on. The positi·e "I will"
qualitv oí vour thought brought up írom the depth oí vour
inmost soul a steadv ílow oí intelligent power. which íinallv
penetrated through to vour intellect and guided vour hand to
the switch.

Pupil: But the second time when I also thought I must íind
the switch. there was no enlightened response. It seems to me
that this is one's e·ervdav experience. The íirst case seems like
a miraculous coincidence.

Don't Look for Coincidences in Life
Lvery Lffect Has Its Cause

Sage: Oh. no. All is Liíe. and all is law and order. There are no
coincidences in realitv. no "happen so's." \ou will realize this
ií vou will recall some oí vour own experiences similar to the
ones used in the illustrations. \ou oíten íeel that vou must
ha·e "light." and. aíter se·eral attempts to a·ail vourselí to it.
vour thought and íeeling settle into the "I cannot do it"
groo·e: "it mav be possible íor those who know how. but I
don't." etc. The best method oí learning the truth about this is
to li·e vour past experiences o·er again. Analvze what vour
thoughts and íeelings were when vou succeeded. and when
vou íailed. Then draw vour own deductions. No written or
spoken words equal this kind oí instruction.

Remember that all space is íilled with a responsi·e Intelligence
and Power e·er readv to take anv íorm which vour sustaining
thought-demand creates. This power can work onlv in terms
oí the thought instrument through which it operates.
lumanitv generallv admits Jesus' abilitv. Jesus' power to use
the spirit oí intelligent liíe to produce material conditions-as in
turning water into wine. but thev doubt their abilitv to use the
same Power in themsel·es. in spite oí Jesus' assurance. "All
things are possible unto vou." Now this statement is either true
or íalse. Ií true it is because vour mind is the instrument in and
through which this intelligent Principle oí Liíe takes initiati·e
action. and this action. in turn. is alwavs in accordance with the
laws oí liíe. which are subjecti·e in their nature.

Life's Greatest Purpose is to Lxpress Joy, Beauty,
and Power

Pupil: Am I right in concluding that this lesson in liíe. which
is an e·er-present. limitless. intelligent power. is readv at all
times to be guided in anv direction that mv sustained thought
mav gi·e it· Ií I permit to be anxious. discouraged. dissatisíied.
I bring into action repelling. destructi·e íorces· Liíe's purpose
is to gi·e expression to Its jov. beautv. and power. through Its
particular instrument. mv thought. Is this right·

Sage: \ou ha·e grasped the letter oí the lesson in a
remarkable wav. Now it remains onlv íor vou to experience the
happiness oí what vou ha·e learned. Do this putting bv vour
knowledge to practical application. ne·er losing sight oí the
íact that no matter what justiíication vou mav think vou ha·e
at the time. anv íeeling oí discouragement. dissatisíaction. or
anxietv causes the íulíillment oí vour right desire to recede
íurther and íurther awav írom vou. Vhereas. bv persistent and
determined endea·or to trust vour own desires and ambitions
as the speciíic expression oí the uni·ersal lo·ing. guiding. and
protecting Principle. vou will íind that vour supplv íor their
íulíillment will uníold to vou greater and greater libertv in
e·erv direction.

Pupil: Vhen one does not wish to entertain negati·e
thoughts. how can the sense oí discouragement and anxietv be
shut out· I am sure that it is not because one enjovs íeeling
worried that it seems so diííicult to eliminate it. Do vou mean
that it is as possible to snap out oí a thought one doesn't want
as it is to step írom one room to another· I should like to
know how that is accomplished. as I ha·e manv unwelcome
thoughts which I am whollv unable to dismiss at the time.
Aíter a period thev lea·e. but it seems to me thev use their
own sweet will about it. I ha·e honestlv tried to rid mvselí oí
thoughts. which seemed to cling all the tighter when I tried to
throw them oíí. It would be wonderíul to cast oíí a thought as
one would a garment! low can it be done·

Sage: Bv keeping a positi·e attitude oí mind regarding vour
innermost desire as an accomplished íact. whether it be íor a
state oí mind or íor a thing. \ou cannot think positi·e and
negati·e thoughts at the same time.

Pupil: Oh. is that true· It seems to me I ha·e oíten been
speaking to someone on a certain subject while mv thoughts
were on an entirelv diííerent one.

You Can Actually 1hink of Only One 1hing at a

Sage: \ou were thinking one thing and saving another. \ou
had onlv one thought. \ou automaticallv said one thing while
thinking another. In short. vour words were not the expression
oí the thought in vour mind. Suppose vou gi·e vourselí a test:
trv to think oí vourselí as a success and a íailure at the same
time. \ou will íind it impossible to think positi·elv and
negati·elv simultaneouslv. In our next lesson we will take this
up more extensi·elv and pro·e whv it is true. Also whv vou. as
an indi·idual. can control circumstances. whether thev be
mental. phvsical. or íinancial. through the understanding oí
vour personal relationship to the Intelligence which go·erns
the uni·erse.

Pupil: I know that what vou sav is true. but just what method
should I emplov to accomplish this· There are times when I
become cross and impatient with mvselí because I gi·e wav to
anxietv and íear the ·erv things which I know now will cause
mv deíeat,. And vet I will do it. just as I will eat something I
like e·en though I know it will disagree with me. (ould vou
gi·e me a íormula to use at such times·

How to Drive Anxiety Out of Your Mind

Sage: Vhen the triad oí enemies-íear. anxietv. and
discouragement-assails vou. poisoning vour mind and bodv.
weakening vour power to attract what vou want. begin
instantlv to take deep breaths. and repeat as íast as vou can.
aloud or silentlv. the íollowing aííirmation. which is an
antidote to the poison and a poweríul assurance and attraction
oí Good:

The Liíe in me is inse·erablv connected with all the liíe that
exists. and it is entirelv de·oted to mv personal ad·ancement.
Ií vou are alert and can make this aííirmati·e thought o·erlap
the negati·e. anxious suggestion. vou will ·erv soon íree
vourselí. Ií the tendencv to dwell on these erroneous belieís
keeps recurring. go where vou can be alone. repeat vour
aííirmation. and endea·or to liít vour mind up to vour words.
much as vou would liít vour breath írom the bottom to the
top oí vour lungs. Ne·er be impatient with vourselí because
vou do not quite succeed in vour e·erv endea·or. It is vour
intention that counts. not necessarilv the absolute íulíillment
oí the letter. The ALL-KNOVING POVLR TlAT IS
understands and rewards accordinglv. Be diligent and patient.
and vou will surelv succeed.

Lesson III
How to Overcome Adverse

¨)bere i. votbivg eitber gooa or baa. bvt tbivíivg vaíe. it .o.¨·

Sage: Ií vou wish to o·ercome ad·erse conditions or to
maintain a ía·orable one. it is necessarv to ha·e some
knowledge oí the íundamental or originating Spirit. and vour
relation to It. The true order oí these íundamental principles
oí liíe which vou are endea·oring to understand does not
require vou to denv the realitv oí the existing phvsical world.
or to call it an illusion. On the contrarv. bv admitting the
existence oí the phvsical. vou therebv see the completion oí a
great in·isible. creati·e process. This enables vou to assign
phvsical maniíestations to their proper places in the creati·e
series. which vour íormer wav oí thinking did not enable vou
to do. \ou now realize that. while the origin oí liíe is not in
itselí phvsical or material. it must throw out phvsical and
material ·ehicles through which to íunction as its means oí
expression. in ·arving degrees oí intelligence. such as the
·egetable or the animal kingdom. and the human. as illustrated
in our last lesson. All are íorms oí liíe. because oí that inner
Principle oí being which sustains them. The Liíe Principle with
which vou are primarilv concerned is the liíe oí thought and
íeeling in vourselí. \ou are a ·ehicle or distributing medium oí
the creati·e Spirit oí Liíe. Ií vou understand this. vou will ha·e
some idea oí what the originating Spirit oí Liíe is in Itselí. and
vour relation to It as an indi·idual.

Pupil: Since thought and íeeling are the origin oí all things.
would it not be necessarv to get into the spirit oí their origin in
order to control circumstances· Is it true that mv thoughts and
íeelings are the same as those oí the limitless Power and
Intelligence oí the uni·erse·

How You Can Control Circumstances and
Lrroneous Conditions

Sage: In essence thev are the same. \ou are able to control the
circumstances and conditions relati·e to vour indi·idual world.
oí which vou are the center. bv making vour thoughts and
íeelings correspondent in qualitv at least in a degree, to what
vou belie·e are those oí the originating. intelligent íorces oí

Pupil: Is it true that the liíe in me contains e·ervthing that I.
as an indi·idual. could e·er require· Are mv thoughts and
íeelings the centralizing power oí mv particular world· Ií so.
then Browning explains the situation when he savs. "Ve carrv
within us the wonders we seek without us." Ií I know and
practice this great íact. the wonder oí Liíe's understanding
power will come íorth in me bv its own di·ine right. and
assume command o·er all mv problems in exactlv the same
degree that I recognize it. Is that correct·

Sage: \es. Browning has ·oiced the truth in that sentence.
The di·ine Principle in vou is complete. and is the onlv Liíe
there is. But this should not lead vou into the error oí
belie·ing that vou are not to exert vourselí. Remember that the
liíe-germ in vou is an Intelligence which can call into speciíic
action all oí liíe's íorces írom out the entire uni·erse. but it can
onlv work through vour intelligence in correspondence to what
vou coníidentlv belie·e it can and will do. Thereíore. be
practical in vour reasoning. and diligent in vour deeds.

Suppose I gi·e vou an example: \ou ha·e a glass oí dirtv
water. In order to ha·e the clear water. vou would continue to
pour the clean water into the glass oí dirtv water until e·erv
drop oí the dirtv water had ílowed out oí it. wouldn't vou· The
same rule applies to ad·erse conditions. Pour into them a
steadv stream oí coníidence in the power oí God in vou to
change them. and thev will change. correspondinglv.

Pupil: I understand. \ou mean that I should use mv common
sense. coupled with a steadv íaith in God and earnest.
concentrated mental eííort·

Common Sense and Your Mental Iaculties

Sage: That is it. lse vour common sense and all vour mental
íaculties as íar as thev will take vou. lowe·er. vou should
ne·er trv to íorce a situation. Alwavs allow íor the Law oí
Growth. Remember that conditions will grow into the
correlati·e shape oí vour íirmlv held mental attitude "under
the guidance oí the All (reating Visdom." Ií vou will íollow
this method oí reasoning. vou will soon íorm the habit oí
examining vour own attitude oí mind íor the kev to vour
progress and enjovment oí liíe. Lndea·or to keep beíore vour
mind's eve the thought that e·erv phvsical or material
condition in vour liíe corresponds to vour habitual thought
tendencv. and vour thought tendencv will e·entuallv become
the reproduction oí the wav vou regard vour personal liíe. as
related to all liíe.

Pupil: Shall I be able to o·ercome one limitation aíter
another. as I de·elop the knowledge and íeeling oí regarding
the Liíe Principle in me as the source oí all phvsical
experience· As I ad·ance along these lines. shall I grow into
the libertv oí enjoving liíe in mv own wav·

Sage: In studving the law oí vour own being. the important
thing to realize is that vou. as an indi·idual. are a specializing
center. through which the power or essence oí Liíe takes
íorms which correspond exactlv to vour most habitual
conceptions. Trv to realize more and more thoroughlv. both in
theorv and in practice. that the relation between vour
indi·idual mind and the lni·ersal Parent Mind is one oí
reciprocal action. Grasp the principle oí reciprocitv. and vou
will comprehend whv vou íall short sometimes oí enjoving liíe.
and how vou can attain to íull enjovment: just as the law oí
gra·itation shows whv iron sinks in water. and can also me
made to íloat.

Pupil: It is rather diííicult íor me to understand what vou
mean bv the reciprocal action between mv indi·idual mind and
the lni·ersal Parent Mind. Suppose I am íacing a big íinancial
problem. and I endea·or to bring mv mind into a state oí
coníident expectancv through meditation upon the e·er-
present supplv in all íorms oí liíe. and bv repeating an
aííirmation which seems logical. Vould tat do it· Vhere des
the reaction come in· And how· Ií mv happiness in liíe
depends upon this understanding. and upon li·ing in a state oí
conscious reciprocitv with the Parent Mind. it seems just now
that it is a long wav oíí. because I do not grasp vour meaning.
Should I íeel a reaction within mvselí when stri·ing íor a
certain state oí consciousness·

How Your Mind is Related to the Universal Mind

Sage: Ve said in our last lesson that vour mind was at
outcome oí the great lni·ersal Parent Mind which brought
vou into existence íor the direct purpose oí expressing Itselí
through vou. The reciprocal action between vour mind and the
Parent Mind might be compared with a tree and its branches.
\our mind is the speciíic expression oí the lni·ersal Mind
írom which it draws its power to think. Just as a branch oí a
tree is a speciíic part oí a tree. not apart írom it. but a part oí
it. Thus. between the lni·ersal Mind or Liíe and its own
specialized expression which is vour mind,. there is a
perpetual interaction. as with the tree and its parts: its branches
and its lea·es are continuallv drawing sustenance írom the
parent trunk. \our thought action is the specialized. identical
action oí the lni·ersal Mind.

Lxample: Imagine vourselí íeeling a bit downcast. when
suddenlv vou are handed a telegram with the news that the one
person in the world whom vou lo·e the most is on his wav to
see vou. and the messenger oí some wonderíul news! (an vou
not imagine what a deíinite reaction vou would ha·e írom
news like that! Vell. vou can stimulate the same qualitv oí
thought. that same íeeling oí jov and suretv between vour
indi·idual mind and its source. through mentallv picturing
vourselí as doing the things that vou enjov. See vourselí happv.
and liít vour mind up to it bv constantlv repeating a happv
aííirmation. and vou will readilv realize the reaction in kind·

Pupil: I see. The wav that ad·erse conditions are to be
o·ercome is through mv recognition oí the reciprocal action
going on continuallv between mv mind and the One great
lni·ersal Mind. which brings about the same kind oí a
reaction that I would ha·e írom an agreeable experience on
the phvsical plane. I used to think that conditions were
o·ercome bv ignoring them. and setting aside the inherent law
that caused them. I begin to realize now theoreticallv at least,
that the laws oí liíe cannot be ignored nor destroved. but. on
the contrarv. must be made to work íor us to produce a
harmonious existence.

Sage: Ad·erse circumstances are o·ercome bv re·ersing the
originating cause. which is vour own thought. Anxietv and íear
alwavs attract conditions oí their own kind. Re·erse this
tendencv and entertain onlv those thoughts which register
harmonv and coníident assurance. and the ad·erse
circumstances will recede. and in their place will appear the
conditions which correspond to vour changed mentalitv.
Pupil: Am I to regard mv mind as a branch oí the lni·ersal
Mind írom which I draw all mv substance·

Sage: \es. \ou now ha·e a íairlv good general idea oí the two
ultimates: the lni·ersal and the indi·idual. and their relation to
each other. I think we should now consider the process oí
specialization. that is. how to make nature's laws produce a
particular eííect which "could not be produced under the
simple generic conditions spontaneouslv pro·ided bv nature."

How to Remedy Nature's Shortcomings

Pupil: low can one create conditions not pro·ided bv nature·

Sage: Do not o·erlook the word "spontaneous." Bv
consciouslv and intelligentlv arranging vour thoughts in the
new order. bv looking within vourselí íor the solutions oí vour
problems. instead oí without. vou will certainlv íind that ideas
will come to vou. which. ií íollowed. will produce new
conditions other than those pro·ided bv nature.

Pupil: low can I do this· Is this brought about bv causing mv
thoughts to correspond to those which I think the lni·ersal
Mind must ha·e·

Sage: Let me gi·e vou an illustration oí what I mean. Take the
case oí a miller who has been grinding his grain bv hand. lis
instincti·e íeeling is that there should be a more eííicient wav
oí grinding grain. and he meditates a good deal on what this
wav might be. One dav. while walking in the countrv. his
attention is attracted. íor the íirst time. to the power in a
stream oí water as it rushes past him. le pauses. and reílects
on how this power could be utilized íor his particular purpose.
"Vhv not harness it and make it grind mv grain·" he asks
himselí. This unexpected inspiration thrills him through and
through. not onlv because oí its possibilities. but because oí
his íeeling oí assurance that it can be accomplished.

Immediatelv. the desired result begins to picture itselí in his
mind. Bv the side oí the stream he sees his gristmill working
under conditions. with a great wheel attached to it re·ol·ed bv
the íorce oí the running water. and thus grinding his grain.
The íorce oí the water spontaneouslv pro·ided bv nature has
not been changed: it has been specialized to meet an indi·idual

How Nature Working 1hrough Mind Can Grind
the Grain

Pupil: Naturallv the power oí the water could not oí itselí
ha·e ground the grain. but through the interaction oí the
indi·idualized lni·ersal Intelligence in the miller's mind. he
made this power "spontaneouslv pro·ided bv nature" do his
bidding. just as Burbank specialized nature's laws bv making
cactus grow without thorns. and blackberries without seeds.

Sage: \es. vou ha·e grasped mv meaning. \our
comprehension oí the interaction between the water-power. or
nature. and the indi·idualized Intelligence in the mind oí man
is scientiíicallv correct. \ou see now that it is an entire re·ersal
oí vour old conception. lormerlv. vou took íorms and
conditions as svmbols. and iníerred that thev were the causes
oí mental states and material conditions: now vou are learning
that the true order oí the creati·e process is exactlv the
re·erse. that thought and íeeling are the originating causes
which íorm corresponding external conditions. This is the
íoundation principle upon which vou can specialize the generic
law oí the whole creati·e process. and cause it to bring all oí
its Intelligence and Power to bear. in meeting vour particular

Showing the Silver Lining of the Cloud

Pupil: \ou are right. I ha·e been in·erting the order oí cause
and eííect. It alwavs seemed to me that conditions both
created and controlled mv thoughts. that is. I in·oluntarilv
accepted the thoughts which the conditions suggested.

lor example: Suppose I want to be at a certain place at a
certain time. Mv appointment is important and I shall be late.
Vhat a terrible thing it will be! There seems nothing to be
done. That is the wav I used to think.

Now. in the new order oí thinking. I shall endea·or to
mentallv see mvselí as keeping mv appointment. etc. I shall get
into the spirit oí the thought that nothing can impede mv
progress or thwart mv purpose. and I am sure that a wav will
open enabling me to materialize this thought on the phvsical
plane. I am sure that in some uníoreseen wav mv engagement
will be kept. satisíactorilv to mvselí and to the other person. In
íact. I ha·e experienced similar episodes.

Sage: \es. almost e·ervone has had such experiences as vou
ha·e related. but ·erv íew proíit bv them. The law is. "As a
man thinks so it becomes." Ií vou wish to withdraw írom an
undesirable situation. vou must adopt the scientiíic method oí
aííirmati·e thinking. and íollow it up as a permanent íactor in

\ou will íind that the uni·ersal causati·e Power call it what
vou will, alwavs maniíests as supreme Intelligence in the
adaptation oí means to ends. lor instance. there is something
which vou wish to do-build a house. sell something. or do a
kind act íor someone. It is this supreme Intelligence
maniíested through vou that guides vour acti·ities. Vithout it.
vou would be unable to outline vour intention. much less
accomplish vour purpose. \our intelligence is the instrument
through which the One Great Intelligence oí the uni·erse is
constantlv taking speciíic íorm. This being true. e·erv idea
which registers in vour mind was íirst íormed in this One
Iníinite Mind. A continual recognition oí this íact will enable
vou to íind vour wav out oí anv sense oí limitation which mav
arise in vour indi·idual experience.

I once heard oí a man who had an intense desire to do big
things. le asked his teacher to think with him along the lines
just discussed-that the Intelligence oí the uni·erse was taking
speciíic íorm in his indi·idual intelligence. lis teacher agreed
pro·iding the student's desire was great enough to íorce him
to arise e·erv morning and take a two-mile walk. meanwhile
meditating upon this interaction between the lni·ersal
Intelligence and its special íorm. his mind. The student also
was instructed to íorm the practice oí making mental pictures
íor the precise purpose oí de·eloping his intuition and
imagination. One suggestion was that he should mentallv see
himselí walking along a beautiíul. clear. ílowing ri·er. hearing
the rippling water. and seeing the reílection oí the trees on its
clear suríace. and then to transíer his mental picture to one
depicting his own desire.

Aíter íollowing this practice íor six months. an idea oí almost
o·erwhelming magnitude came to his mind. This did not seem
unnatural. howe·er. as it was so completelv in accord with his
recent habit oí picturing his all-absorbing desire. le jovouslv
continued his walks. his meditation. and ·isualization. and
íinallv the lni·ersal Intelligence maniíested in its speciíic íorm
his mind, bv gi·ing speciíic directions to bring the big idea
into successíul operation.

Pupil: (ould his mind ha·e captured this big idea without the
help oí a teacher·

Always Lean to Do Your Own 1hinking

Sage: (ertainlv. The idea did not come through the teacher's
mind: he simplv started the student on the right track. No one
can think íor another. It was the result oí his determined eííort
to recognize his own indi·idual intelligence as the instrument
in which the Greater Intelligence was constantlv taking íorm.
All that the teacher did all that anvone could do, was to help
him to hold his thought along the path he desired to go. The
help oí the teacher strengthened his con·iction and íaith in the
power in himselí.

Pupil: Is this originating power oí liíe a íorming power as well
as a creating and direction one. and did the teacher's thinking
along the same lines steadv the student's thoughts· Vithout
the support oí a more ad·anced mind. could anvone succeed
in a great undertaking·

Sage: (ertainlv. Ií vou are suííicientlv con·inced oí the
absolute truth oí vour method. vou do not need anv sustaining
íorce outside oí vour own con·iction. \ou miss the point oí
vour relationship to the great whole ií vou do not realize that it
is not onlv an originating. but also a íorming power. Do vou
not recognize its íorming power throughout nature· \ou
would not think oí trving to make a lilv a rose. Ií vou know
that the same Power that created the ílowers also made vour
mind íor the speciíic purpose oí operating in it. vou would
soon learn to trust its íormati·e nature in its operation through
vour intelligence.

Pupil: I understand. It is the power oí Liíe in man which
originates. creates. directs. and íorms. In realitv. there seems to
be nothing whate·er íor man to do in this great scheme oí
things except to enjov liíe. ií he can onlv learn how!

God and Company, Ltd.

Sage: The Law oí Liíe is God and (ompanv. \ou are the
(ompanv. and vou cannot in anv sense be an idle partner. ií
vou wish to proíit bv the partnership. \our part is a big one.
and there is plentv íor vou to do in pro·iding a concrete center
around which the uni·ersal di·ine energies can operate.

Pupil: Does this mean that to realize mv oneness with the jov
oí liíe I shall not íind it as simple as it seems·

Sage: No doubt there will be times when vou will íind it
diííicult to transíer vour thought írom externals to the interior
realm oí the originating principle. and to jovíullv hold it there
until external conditions correspond with the ideas vou ha·e in
mind. but there should ne·er be anv strain. \ou are attracted
to the lni·ersal Mind as vour source oí supplv. along the lines
oí least resistance. That is to sav. along these lines which are
the most natural to vour indi·idual and particular bent oí
mind. In this wav vou iníuse into the lni·ersal Mind vour
desires and ambitions. thus intensiíving vour power oí
attraction relati·e to the desire uppermost in vour mind, írom
the iníinite íorces.

lor instance. let us suppose that vou íeel ·erv much alone. not
altogether lonelv. but alone there is a diííerence. vou know,.
and vearn íor congenial companionship. At a certain night and
morning. go where vou will not be interrupted. and mentallv
picture vourselí walking with a companionable íriend no
person whom vou know. but an ideal one,: then see vourselí
riding with this same íriend. and the two oí vou doing manv
happv things together. Keep vour picture in mind until all
sense oí aloneness has disappeared. and vou íeel an
unmistakable sense oí companionship. Let that íeeling register
in vour consciousness. and trv to recall it at will. Ií vou will
practice in this wav. vou will ·erv soon realize that this is the
reciprocal action between vour mind and the lni·ersal Mind.
Once this recognition is well established. vour ideals will begin
to express themsel·es in íorm.

Pupil: Then one's eííorts should be whollv direction to the
attainment oí a higher degree oí intelligence. rather than to the
acquiring oí material things.

"God Will Provide the Iood, but He Will Not
Cook the Dinner"

Sage: Such a purpose is the ·erv highest. and aspirations along
this line would surelv externalize corresponding things. lnder
no circumstances should vou allow vourselí to íorm the habit
oí idle dreaming. The material side oí liíe should not be
despised. íor it is the outside oí a corresponding inside. and
has its place. The thing to guard against is the acquiring oí
material possessions as vour ultimate aim. lowe·er. when
certain external íacts appear in the circle oí vour liíe. vou
should work with them diligentlv and with common sense.
Remember that things are svmbols. and that the thing
svmbolized is more important than the svmbol itselí. "God
will pro·ide the íood. but le will not cook the dinner."

Pupil: Mv part then is to cook the dinner. so to speak: to use
the intelligence with which I ha·e been endowed. bv making it
a power to attract. írom out the uni·erse. ideas that will
pro·ide íor me in anv direction that I mav choose to go.
according to law·

Sage: \es. ií vou choose to go with liíe's continual.
harmonious mo·ement. vou will íind that the more vou use
the law oí harmonv through progressi·e thinking. the more
intimatelv acquainted vou will become with the law oí
reciprocitv. This law corresponds to the same principles which
go·ern phvsical science: that is. "nature obevs vou preciselv in
the same degree as vou obev nature." This knowledge alwavs
leads to libertv.

Pupil: low does nature obev me·

Sage: Nature's íirst and greatest law is harmonv. \ou see the
results oí harmonious law in the beautiíul world around vou. Ií
vou obev nature's suggestion. and íollow the law vou will be
the recipient oí all the beneíits contained in this law oí
harmonv that nature has to oííer. such as health. strength.
contentment. etc.. íor all oí her laws bring íreedom and
harmonv. \ou will íind nature responding along the same
lines. to the extent that vour thoughts and acts are in
accordance with her períect laws.

Pupil: Is the power oí thought alwavs creati·e. and does it
alwavs create conditions corresponding to itselí· (an one
know this law suííicientlv well to cause it to respond

Iifteen Minutes Night and Day are Not Lnough

Sage: Thought as thought is alwavs creati·e. either good or
bad. The length oí time required íor the corresponding
phvsical conditions to appear in the circle oí vour indi·idual
en·ironment depends entirelv upon vour abilitv to recognize
that vour desired course is a normal. alreadv existing. mental
íact. It is not enough to get into the spirit oí vour reasoning
íor íiíteen minutes night and morning. with the inward
coníidence that vou are directing a certain. uníailing power
toward a desired phvsical maniíestation. and then spend the
remainder oí vour waking moments in doubt and íear. The
whole question is. how does vour particular sustained thought
aííect vou· Ií it stimulates vour íeeling oí íaith. the response is
Pupil: (ould vou gi·e me something to memorize which will
help me to eliminate doubt and íear·

Sage: \es. The thought I use most írequentlv mvselí is this:
"Mv mind is a center oí di·ine operation. The di·ine operation
is alwavs íor expansion and íuller expression. and this means
the production oí something bevond what has gone beíore.
something entirelv new. not included in past experience.
though proceeding out oí it bv an orderlv sequence oí growth.
Thereíore. since the di·ine cannot change the inherent nature.
it must operate in the same manner in me: consequentlv. in mv
own special world. oí which I am the center. it will mo·e
íorward to produce new conditions alwavs in ad·ance oí anv
that ha·e gone beíore." Dore Lectures,

\ou should memorize this passage and meditate upon it.
endea·oring to make vour mind a "center oí di·ine operation."
bv entertaining onlv such thoughts as vou íeel are reílections
oí God's thoughts. Vhene·er vou sense that vour wav to
íreedom is obstructed. make a stronger endea·or to li·e with
the spirit oí vour aííirmation. and vou will soon íind vour
mind recei·ing ideas. which. ií íollowed. will guide vou into
the path oí absolute libertv.

1he Devils of Doubt and Iear

Pupil: Doubt and íear are the de·il. are thev not· Is not íear
the more destructi·e oí all wrong elements· It seems to me
that it is e·erv present in one íorm or another. (an this
monster be entirelv eliminated írom one's mind·

Sage: Surelv. Although íear is the most destructi·e oí all the
mental enemies. and. as vou sav. seems to be e·er present. vet
when vou realize that vour íear is just as certain to materialize
as is vour íaith. vou will grow more and more guarded as to
the qualitv oí thought which vou harbor. Practice makes

Pupil: Trv as I will to inhibit íear. I am unable to succeed at
present. At times I utterlv íail. and I am o·erwhelmed with it.

How to Drive Out Iear

Sage: The moment vou begin to íeel íearíul. get into the open
ií possible. walk brisklv íor a mile or two. taking deep breaths.
and holding vour chin in and chest up. Think oí vourselí as a
monarch oí all vou sur·ev and assume a corresponding
commanding attitude. Repeat with e·erv breath this
aííirmation: "I am breathing in the Liíe. the Lo·e. and the
Power oí the uni·erse RIGlT NOV!" lold the breath a
second. with the aííirmation in the center oí vour mind: then
expel the breath with the same thought and send it out to
mingle with the ether oí the uni·erse. "I and mv lather oí
Lo·e are ONL."

Ií vou cannot get out into the open. assume. where·er vou are.
the same attitude. Take deep breaths. repeat the aííirmation.
and vou íeel certain that vou are protected and supplied with
all the lo·e and power which Liíe has to gi·e. íeat will
disappear. and vou can resume whate·er vou were doing.

Lesson IV
Strengthening Your Will

¨.íí re bare riííea or bopea or areavea ot gooa. .baíí e·i.t:
^ot it. .evbíavce. bvt it.eít: vo beavty. vor gooa. vor porer
!bo.e roice ba. gove tortb. bvt eacb .vrrire. tor tbe veíoai.t. !bev
etervity attirv. tbe covceptiov ot av bovr.

Sage: The importance oí the will is so írequentlv
misunderstood that I think we will consider its true nature and
purpose íor a while this morning. Almost e·ervone is
conscious that willing is not imagining. Vhat the íunction oí
the will is. íor the most part. baííles and escapes our reasoning.
Pupil: I understand that most schools oí mental science teach
that one should not trv to use or e·en understand the will.
because to make conscious use oí will-power leads one astrav.
Sage: It is most important that vou should ha·e suííicient
knowledge oí vour will not to misuse it. or to be led astrav
through lack oí understanding its place and power.

Pupil: It is a compelling. creati·e power·

Sage: (orrectlv speaking. the will is neither one. It is in no
sense creati·e. There are times. howe·er. when a strong will
can compel certain external combinations.

Pupil: Ií will-power can produce certain external results. whv
not use it to that end·

Sage: Because I was not intended to be used in this wav.
(onditions brought into existence bv mere íorce oí will lack
·italitv: consequentlv. the situations brought about bv simple
will power disappear as soon as the will relaxes.
Pupil: Do the things which are íorced into being through the
power oí a strong will disappear simplv because thev lack
·italitv. or because the compelling power relinquishes its hold.

Sage: Both. because oí the lack oí anv real liíe in them. and
because the energv oí the will which supports them is

Pupil: I ha·e read a great deal about the íunction oí the will.
Vhat does it mean·

1he Action or Iunction of the Will

Sage: It depends upon what vou ha·e read about the diííerent
kinds oí will. The will is the power-control in vour mind.
which holds vour thought in a gi·en direction until a result has
been accomplished.

lor example: Suppose vou wish to go to a certain place:
without the will to go there. vou could not e·en start. not
could vou retain the thought oí the place long enough to
arri·e. \ou would start in the right direction. and then.
because there was not sustaining power in the thought. vou
might turn and go in another direction.

Pupil: So it is the will which holds the thought to a gi·en
purpose until it is consummated: or keeps an idea in its place
in one's mind until it is objectiíied in íorm. It might be termed
a thought-stabilizer.

Sage: Just so. It is the will which holds vour mental íaculties in
position relati·e to the creati·e power which does the desired
work. Thought is alwavs creati·e. as I ha·e explained in mv
book "The Ldinburgh Lectures oí Mental Science." page 84:
"Ií. using the word in its widest sense. we mav sav that the
imagination is the creati·e íunction. we mav call the will the
centralizing principle. its íunction being to keep the
imagination centered in the right direction." The will has much
the same place in our mental machinerv that the tool-holder
has in a power-lathe. To mv mind this is the will.

Pupil: It is a wonderíullv clear statement. It means that
success or íailure is contingent upon but one thing: mental
control. and the will is this controlling íactor.

Sage: The business oí the will is alwavs the same. that oí
keeping vour mental íaculties where thev will do the work vou
intend them to do.

Pupil: Suppose I were conducting a business. but mv thoughts
were more on an anticipated ·acation than on mv work.
Naturallv mv business would suííer. low could mv will help

Practice "Will Lxercises"

Sage: The case vou relate illustrates a weak will. \ou know
that vour thoughts should be kept on vour business. but vour
will is too weak to do it. \ou should practice will exercises to
strengthen vour mental energies. These will help vou to íocus
vour attention on business or anv desired acti·itv.

Pupil: Ií one concentrated his entire attention on business
during business hours. would he be able to relax it later and
enjov his home and plav·

Sage: Vith a properlv trained will. vou can pick up a thought
at choice. hold it until it has íinished its work. let it go again.
and then pick up another thought. repeating the process again
and again ií vou choose. In short. vou can work when vou
work and plav when vou plav.
Pupil: No doubt it can be done. but it seems to me now that it
would be a terrible strain.

Sage: On the contrarv. the well-trained. de·eloped will
maintains anv position vou desire without anv strain on the
ner·ous svstem. and its use is ne·er íollowed bv a sense oí

Pupil: I ha·e alwavs íound it a great strain to hold on to anv
thought which did not abide in consciousness naturallv.

Sage: This is an indication oí a weak will. which should be
strengthened through exercise. the beginning oí which should
be "a calm. peaceíul determination to retain a certain mental
attitude in spite oí all temptations to the contrarv. knowing
that bv doing so. the desired result will surelv appear."

Pupil: Is the will intelligent·

"A Developed Will is the Handmaid of

Sage: The de·eloped will is the handmaid oí Intelligence.

Pupil: Vhat do vou mean bv that·

Sage: In training vour will. vou will become conscious oí the
presence oí a tremendous power which acts on the plans oí
the ·erv beginning. or íirst cause. oí e·erv so-called phvsical
thing. This power is the primarv Li·ing Intelligence oí the
uni·erse. Tell vourselí what vou desire in a clear. concise wav.
coníidentlv knowing that it is certain to externalize itselí as an
objecti·e íact. because vour will acts upon the uníormed
creati·e. or primarv. Intelligence. and causes it to take the íorm
that vou ha·e determined upon.
Pupil: That does not sound so diííicult. Oí one thing I am
certain. that is. that mv entire en·ironment is the result oí mv
habitual tendencv oí thought. Also. that when I know that I
should turn mv thoughts into other channels. but do not.
simplv letting them run along the lines oí least resistance. it is
because mv will is weak and untrained. Vill vou please tell me
the quickest wav that this can be remedied·

You Acquire Lnergy, as Well as Ambition, by
Lxercising the Will

Sage: I will gi·e vou a íew exercises íor de·eloping the will.
and írom these vou can íashion others to suit vour own
requirements. In the íirst place. it is important to realize that
anv tendencv to strain will be detrimental and must be
a·oided. Such exercises are not onlv interesting. but
stimulating. and ií persistentlv practiced will keep vour
ambitions írom lagging. Thev will gi·e vou new impulses.
renewed energv. and determination to be and to something
better and greater than anvthing in the past. Once vou are íullv
conscious oí the place and power oí vour will. in the mental
realm. to keep the creati·e energv at work in íormulating vour
desires. vou will realize that it is ·erv susceptible to training.
and vou will ne·er again be content to li·e without its constant
use. íor it would be like li·ing onlv halí a liíe.

Pupil: Mav I ask a question right here· I am a íairlv good
pianist but dislike to begin mv practice. and. although I enjov it
once I ha·e begun. to start is alwavs a struggle. Ií I were to
compel mvselí to practice on the piano at a certain time e·erv
dav. would that de·elop and strengthen mv will·

Sage: It would help. but the greatest beneíit would be in the
direction oí making vou a better musician. The best wav to
strengthen vour will is to practice exercises íor the sole
purpose oí strengthening the will. alwavs remembering. while
taking them. that vour eííort is íor selí-training and selí-
control. to the end that vou manv realize vourselí as a part oí
the great uni·ersal whole. In this wav vou gain a peaceíul
centralization. which. though maintained bv a conscious act oí
the will. is the ·erv essence oí rest. Vith a well-de·eloped.
trained will. vour thoughts will ne·er wanted írom the
consciousness that "all is liíe. and all is good. and nature. írom
her clearlv ·isible suríace to her most arcane depths. is a
storehouse íor good."

\ou ha·e the kev to her great treasures. and whate·er appeals
to vou most at anv particular time and place. is that mode oí
the uni·ersal Li·ing Spirit with which vou are at that moment
most in touch. Realizing this. vou draw írom out the uni·erse
streams oí ·ital energv. which make the ·erv act oí li·ing a jov.
which radiate írom vou ·ibrations that can turn aside all
injurious suggestions. This is surelv a good and suííicient
reason íor de·eloping the will.

Lxercise for Strengthening the Will

The will is weak because oí lack oí exercise. Training the will is
·erv much the same as training the muscles. Its de·elopment is
gradual. Onlv will can de·elop will: consequentlv. vou begin
with what will vou ha·e. and expand and strengthen it thought
its action upon itselí. The weak will maniíests in two phases:
o·er-action and under-action: the íormer as impulsi·eness.
impetuousness. and the liíe. and the latter as lethargv.
phlegmatism. etc.

It is good to begin each dav with a resolution not to hurrv. and
not to lea·e anv task uníinished. Lííort in this direction is oí
inestimable ·alue. There should be onlv one object in vour
mind with reíerence to vour exercise - the de·elopment and
strengthening oí vour will. At the time ha·e no thought oí
vour impro·ement as a musician. íor ií there is anv ulterior
moti·e. vour will-training will be lost sight oí.

Cultivate the Ieeling of Contentment

(ulti·ate the sense oí contentment. and begin vour exercise
with that íeeling. determining to do it in a happv írame oí
mind. This is important. Take vour exercise as the time oí dav
when interruptions are least likelv to occur. íor se·en
consecuti·e davs. ten consecuti·e minutes a dav. Ií an
interruption occurs during the exercise. start all o·er again. Ií
vou íorget the exercise íor one dav beíore vou ha·e íinished
vour course oí se·en davs. begin the entire set again and go
through with it uninterruptedlv.

Place a notebook and pencil bv vour side beíore beginning.
Now take íiítv matches. beads. buttons. bits oí paper. or anv
other small objects. and drop them slowlv and deliberatelv into
a box one bv one. with a íeeling oí contentment and
satisíaction. declaring with each mo·ement. "I will to will."

The one and most important thought is that vou are training
vour will íor the particular ad·antage oí ha·ing a trained will.
and this is whv vou should culti·ate the íeeling oí
contentment. The onlv method bv which vou can studv the
de·elopment oí vour will is bv selí-analvsis and introspection.
so. when vou ha·e íinished vour practice. ask vourselí such
questions as these:

"Vhat did I think about the exercise while I was doing it· Did
I belie·e it would reallv culti·ate mv will. or did I do it just
because I was told to· Did I actuallv concentrate on dropping
the matches into the box. or was I more concerned with their
arrangement. or was I distracted with other thoughts. good or
bad· Vas I watching the time impatientlv. or was I consciouslv
engaging in thoughts oí satisíaction and contentment· Did I
ha·e a sense oí strain. or did it brace me up· Do I belie·e that
it will reallv train mv will ií I íaithíullv íollow it up long enough
to pro·e it·" etc.. etc.

Vrite down this series oí questions and answers in vour
notebook. \ou will íind it both interesting and encouraging to
keep this record and thus watch vour progress.

Stimulating an Interest in Your Will Lxercise

\ou can stimulate interest in vour exercise bv ·arving vour
resolution or intention. That is. one time hold a conscious
attitude oí jovouslv willing to will. another oí poweríullv
willing to will. another oí peaceíullv. and another contentedlv.
etc.. etc. These ·ariations in the exercise with the suggestions
íor introspection. which ha·e been slightlv changed. were
taken írom the best authoritv. as íar as I know. along the lines
oí will-training. and I am positi·e will bring the attainment oí a
íirm. strong will. and an intelligent use oí it.


Lesson V
Making Your Subjective Mind
Work for You

¨)be vo.t potevt torce iv tbe vvirer.e i. tbe ivtívevce ot tbe .vbcov.ciov.
viva. )be proper traivivg ot tbe correíatiov betreev tbe .vbíivivaí ava
tbe obiectire tacvítie. i. tbe opev .e.ave tbat vvíocí. tbe ricbe.t ot aíí
.torebov.e.. ·tbe tacvíty ot revevberivg. .va ritb revevberivg tbere
toííor. vatvraí retíectiov.. ri.iov. ívoríeage. cvítvre. ava aíí tbat teva. to
vaíe ot vav a goa. tbovgb iv tbe gerv.¨
·Dr. íariv |. ßorer.

Pupil: The subject oí the subjecti·e mind greatlv interests me.
I am sure that had I understood what vou ha·e said
concerning it. I would ha·e realized that all that was necessarv
to obtain mv desires was to think out exactlv what I wanted.
consciouslv place it in mv subjecti·e mind. and it would at
once begin to attract wavs and means íor its corresponding
phvsical or material íulíillment.

Sage: Indeed the studv oí the subjecti·e mind is an all-
absorbing subject. I mav be able to enlighten and help vou to
make working realities out oí what now seems to be ·ague and
e·en mvsterious. But it will rest entirelv with vou to put ·italitv
into these suggestions. and that can onlv be accomplished
through using them.

Pupil: \ou mean that bv making practical use oí vour
suggestions. I will be able to attain practical results which will
help not onlv mvselí but others also·

Sage: That is the idea. It has alwavs seemed to me that the
a·erage person preíers the satisíaction oí gi·ing to another
what he requires. rather than helping or teaching him how to
attract the desired things to himselí. which would gi·e him in
addition a íeeling oí assurance and libertv. \ou would
unquestionablv enjov gi·ing to others. and the recipient would
likewise enjov recei·ing. but. as a rule. it tends to pauperize the
spirit oí independence.

Pupil: Ií I were to put into mv subconscious mind a deíinite
idea that all people ha·e the same power in their subconscious
minds to attract to themsel·es the things thev desire through
their own eííorts. would that thought register in their
subconscious minds·

Sage: That would be the intelligent wav oí impersonallv
helping others to connect with their limitless supplv.
Pupil: \ou ha·e told me beíore that there was a deíinite wav
oí impressing the subconscious mind with a particular
thought. Vould vou mind explaining this again·

"Get into the Spirit of Your Desire:

Sage: The process is quite diííerent írom that oí retaining an
idea in the so-called intellectual mind. It is necessarv. abo·e all
else. to get into the spirit oí vour desire. and an eííort to íeel
relaxed and coníident will help vou to do this. "The spirit oí a
thing is that which is the source oí its inherent mo·ement."

lor example. ií vou wish to impress vour subconscious mind
with the sense oí contentment. vou must meditate on the
qualitv oí contentment. See how that aííects vou. Ií in
response to vour meditation vou íeel relaxed and coníident.
vou mav be sure that vour subconscious mind has been
impressed with that thought.

This is getting "into the spirit" oí contentment: not because oí
certain phvsical reasons. but because oí vour recognition oí
liíe's action in vou in this speciíic direction. \ou ha·e the
whole oí lni·ersal Mind to draw írom. There is no limit to
the creati·e power oí vour subjecti·e mind once vou ha·e
impressed it with vour intention. This example applies to
e·ervthing great or small.

Pupil: Since mv subjecti·e mind is a part oí the lni·ersal
Mind. ií I impress it with an idea or desire. does this
impression pass automaticallv into the lni·ersal Subjecti·e

Sage: \our subjecti·e mind is in essence the same as the
lni·ersal Subjecti·e Mind with which it is inseparablv
connected. It should be understood that vour subjecti·e mind
recei·es its impressions írom the objecti·e mind and ne·er
írom material things. It is thereíore necessarv to withdraw
vour thought írom the material or phvsical thing vou desire.
and to mentallv dwell upon the spiritual svmbol oí it. which is
the inherent source oí its íormation.

How to Visualize and Objectify the Mental Image

All this mav seem somewhat in·ol·ed to vou. because it is the
studv oí the intangible rather than the tangible. but it will
uníold to vou as we go on. and it will seem quite simple. All
we know oí the in·isible is gained írom what we see it do on
the plane oí the ·isible. Perhaps an illustration will gi·e vou a
clearer idea oí that interior part oí vour being. which is the
support oí all that which must naturallv subsist in the uni·ersal
here and the e·erlasting now.

lirst. endea·or to realize vourselí as pure spirit. the essential
qualitv oí which is good. Pure spirit is pure liíe. and naturallv.
the onlv thing it could desire is to maniíest more and more liíe.
without reíerence to the íorms through which the
maniíestation takes place. (onsequentlv. "the purer vour
intention. the more readilv it is placed in vour subconscious
mind." which instantlv passes it into the lni·ersal Mind.

lor example: Ií vou want a house. a certain kind oí a chair. a
sum oí monev. or anvthing else. vou should íirst ponder
studiouslv on how the desired object originated. Meditating
thus on the original spirit oí the thing in question starts the
creati·e power oí vour subjecti·e mind which is in touch with
all the creati·e energv which exists, operating in that speciíic

Suppose it is a house vou desire. \ou will go back to the
original concept oí it. The idea oí a house had its origin in a
primarv need íor shelter. protection írom the elements. and
comíort. and out oí these original desires there grew our
present dwellings. So vou proceed to build a house in vour
own consciousness íirst. thinking onlv harmonious.
constructi·e thoughts regarding it. This kind oí thinking or
building, gi·es vour subjecti·e mind deíinite material to work
with. and because oí its amenableness to suggestion. coupled
with its nati·e creati·e power. it will go ahead and e·entuallv
bring the hose into maniíestation.

Pupil: Ií I earnestlv and righteouslv desire a certain kind oí a
home. how shall I proceed·

Sage: \ou should íirst íorm a clear conception in vour
objecti·e mind oí the sort oí a house which vou desire:
whether one. two. or three stories: the number and size oí the
rooms: how manv windows and doors: in short. vou should
mentallv picture the completed house. both inside and out. Go
all around the house: look o·er the exterior: then go indoors
and examine it careíullv írom cellar to garret in e·erv detail.
Then drop the picture and well in the spiritual prototvpe oí the

Pupil: I do not íullv understand what the spiritual prototvpe

Sage: The simplest method oí íinding a spiritual prototvpe oí
anv object is to ask vourselí to what use it is to be put. what
does it stand íor. in other words. what is the reason íor its
being· As we ha·e been saving. a house is a place oí shelter.
comíort. protection. It might be called a reíuge.

Pupil: Then ií I want a house reallv a home,. and there seems
to ordinarv wav oí mv ha·ing it. I am to impress mv desire
upon bv subjecti·e mind. bv mentallv picturing the tvpe oí
house I want. in conjunction with the ideas oí shelter. comíort.
and protection. and mentallv li·e in that state oí mind. while.
in order to supplement a mental atmosphere oí "pure
intention." I admit no thoughts oí discord. such as anger.
jealousv. doubt. íear. etc.. but entertain thoughts oí lo·e. jov.
beautv. and harmonv. Vould this not be literallv li·ing in mv
true mental abode. And could I not expect to see it objectiíied
in a material home·

What the House Symbolizes

Sage: \es. because e·erv phvsical or material thing is the result
oí an idea íirst possessed in consciousness. These ideas. which
are uni·ersal bv nature. are specialized bv vour mental picture.
and vour concentrated eííort to inhibit thoughts which
concern the operation oí the laws oí liíe. This habit oí
thought-íormation. ií persisted in. opens the wav íor the
phvsical maniíestation oí the mental picture. whate·er it mav
be. the case in point being a house. A house is an eííect oí a
need íor shelter. comíort. protection. and the liíe.

Pupil: I ha·e ne·er thought beíore oí what a house reallv
svmbolized. It seems quite natural now to think oí it as an
externalized object oí an inward originating idea oí comíort.
shelter. and protection. which vou ha·e taught me is its
prototvpe. Now. mv natural impulse would be to go into the
house and bolt the doors and windows. ií I were aíraid oí
some outside in·asion and wanted to protect mvselí. \es this
might not alwavs gi·e me a íeeling oí securitv. lrom where
does that sense oí real protection come·

Living in the Sense of Protection

Sage: The íirst necessitv would be íor vou to ha·e the house
to go into. beíore vou could bolt the doors and windows
against unwelcome intrusion or impending danger. Aíter
ha·ing acquired this reíuge. it alone would not insure complete
protection. The íeeling oí protection is established within
vourselí through vour knowledge that vou are protected bv the
Almightv. L·er-Present. Intelligent Power oí Liíe. Surelv vou
know vou are ali·e. and this understanding brings a sense oí
securitv which locked doors or barred windows cannot gi·e.

Pupil: It would be wonderíul ií one could constantlv li·e in
that thought oí protection!

Sage: It is to this end we are journeving. As we ha·e seen. in
the mind oí man there is a power which enables him to
contact the unlimited uni·ersal Power oí God. Spirit. and
therebv en·elop himselí in it. One oí the most satisíving and
comíorting íeelings possible is this one oí being protected
írom within oneselí.

Pupil: I see. One should endea·or to keep the suggestion oí
one's real selí. which is one's real protection. constantlv in
mind: that selí which is one with all Liíe and all Intelligence.
which not onlv preser·es but pro·ides íor all.

To return to the subject oí the house. It being. then. the
outward íulíillment or maniíestation oí a desire or need íor
shelter and protection. the mode oí procedure necessarv to
procure it would be to get into the spirit oí Liíe's intelligent
protection. and it in turn would attract the necessarv
conditions to bring into tangible being a house. or whate·er
íorm oí reíuge was most required. and ·isualized·

Sage: Mentallv entering into the spirit oí Liíe's amenable
creati·e íorce. it will take anv special íorm vour desire gi·es it.
which is mentallv pictured or ·isualized. The house is onlv an

Pupil: I understand. Now suppose one wanted more monev
or better health. Vhat would be the prototvpe íor these·

Sage: It is alwavs best to íind one's own prototvpe. Let us
reíer to the suggestions I ha·e alreadv gi·en vou. Vhat does
monev svmbolize· lor what is it to be used· lor mvselí. I íind
that the prototvpe íor monev is Substance. and mv method íor
maniíesting more monev is to mentallv picture the sum I
require íor a particular purpose. either in bank-notes. check. or
draít. whiche·er seems the most natural. Aíter making a clear.
distinct picture. I enlarge mv ·ision oí monev as the svmbol oí
liíe's substance. as applied to the use I intend to put it to. I
belie·e that monev is the greatest íactor íor constructi·e
exchange that we ha·e todav.

How to Develop Health and Harmony

In the case oí monev. vou would hold íirmlv in vour mind the
íact that the Substance oí Liíe íills all space. It is. indeed. the
starting point oí all things. whether it takes the íorm oí desired
sums oí monev or oí something else.

lor phvsical health vou would endea·or to keep vour thought
as harmonious as possible. and mentallv picture vourselí as
well and doing the useíul. happv things in vour dailv liíe that a
healthv person would naturallv do. alwavs understanding that
the originating Liíe Principle in vou must act harmoniouslv
upon itselí in order to produce harmonious phvsical results.

Pupil: Then the most important point in demonstrating health
is not so much the mental picture. as the control oí thought in
a deíinite center. irrespecti·e oí conditions or svmptoms-reallv
li·ing in the prototvpe. a whollv períect and harmonious
expression oí God the lather Spirit. the source oí health and

Sage: Lxactlv. and this is where vour trained will comes in to
help vou to hold vour picture and to steadíastlv li·e in vour
prototvpe. The mental picture is the seed vou plant. so to
speak. and the qualitv oí thought which vou entertain most
persistentlv impresses itselí upon the subconscious mind and
starts the creati·e energv moulding itselí into the íorm oí vour
mental picture.

Pupil: Then Liíe's onlv creati·e power is Subjecti·e Mind.
which reproduces on the outward or phvsical plan the idea
with which it has been impressed. Vhat a íield oí possibilities
this stupendous íact opens up ií one could onlv pro·e it!

Sage: To obtain continuous good results it is a necessitv to
properlv understand vour relation to this great uníormed.
highlv impressionable power vou are dealing with. "Ne·er trv
to make vourselí belie·e what vou know is not true." lnless
vour íaith is built upon the solid íoundation oí absolute
con·iction. vou will ne·er be able to make practical use oí it.

Pupil: This solid íoundation oí con·iction. -how can it be
established permanentlv· One dav I íeel sure oí it. and the next
mv assurance seems to ha·e turned to stone. and nothing I can
do will bring it to liíe again!


Use Your Creative Power Constructively, Never

Sage: \ou gi·e vour unqualiíied consent that vou possess this
creati·e power when vou use it constructi·elv instead oí
destructi·elv. Remember. that the creati·e energv has onlv one
method oí operating. which is its reciprocal action írom the
lni·ersal Mind to vour subjecti·e mind. and then írom vour
subjecti·e mind back into the lni·ersal Subjecti·e Mind which
is its source. and which uníailinglv corresponds to the thought
which originallv generated it. \our greatest aim should be to
irre·ocablv con·ince vourselí that he Originating Spirit which
brought the whole world into existence is the root oí vour
indi·idualitv. "Thereíore. it is the "e·er readv to continue its
creati·e action through vou." Just as soon and just as íast as
vou pro·ide these thought channels. vou will íind vourselí the
possessor oí an uníailing reproducti·e power.

Pupil: I suppose I am not unlike others. in that I am alwavs
willing to take all the credit íor the good which comes to me.
and unwilling to take the credit íor mv miseries. placing the
blame on somebodv or some condition o·er which I belie·e I
ha·e no control. low can I o·ercome this wretched tendencv·

Sage: I can onlv repeat. bv endea·oring steadíastlv to
remember that the onlv creati·e power there is has but one
wav oí working. which is that oí reciprocal action. There is
onlv one primarv cause: the lni·ersal Subjecti·e Mind. oí
which vour own subjecti·e mind is a part. To gain in
understanding. it is necessarv to be persistent in impression
vour subconscious mind with the íact oí its relationship to the
unlimited whole. Bring vour e·erv thought and íeeling into
obedient connection with the best there is in vou. This old
saving has a world oí truth in it: "Vhat thou see'st. that thou
be'st: dust ií thou see'st dust: God ií thou see'st God."
Hold the 1hought of What You Are, to Guide You
into What You Want to Be.

Pupil: Vhich means. I suppose. that the law is alwavs the
same. The thought I maintain becomes a íact in mv mental as
well as in mv phvsical plane. so I must hold the thought oí
what I reallv am in order to become what I would like to be·

Sage: \es. endea·or ne·er to lose sight oí this íact.

Pupil: Like the illustration vou ga·e oí the house. it has its
birth in the idea oí protection. irrespecti·e oí anv phvsical

Sage: Protection is an inherent qualitv oí liíe: consequentlv it
íills all space. e·er readv to be called into anv íorm oí
expression. Ií vou get into the spirit oí that idea. vou will see
how quicklv corresponding results will appear. Because the
qualitv oí the subject mind is the same in vou as it is
"throughout the uni·erse. gi·ing rise to the multitude oí
natural íorms with which vou are surrounded. also gi·ing rise
to vourselí." It reallv is the supporter oí vour indi·idualitv.
\our indi·idual subjecti·e mind is vour part in the great whole.
as I ha·e declared beíore. The realization oí this will enable
vou to produce phvsical results through the power oí vour
own thought.

Pupil: That re·eals to me vour meaning in "The Ldinburgh
Lectures." Page 33. where vou sav. "One should regard his
indi·idual subjecti·e mind as the organ oí the absolute. and his
objecti·e mind as the organ oí the relati·e." I will ne·er íorget
that íact again.

Cultivate the Idea of Protection

Sage: The idea in the absolute is the ·erv beginning or
nucleus, oí the thing. regardless oí the íorm through which it
expresses. lor instance. the pure idea oí protection exists in
liíe itselí is one oí its innate qualities, and has no relation to a
house or anv building erected íor that purpose.

Pupil: Then it is mv objecti·e mind or intellect which suggests
to this selí-existing. absolute power the idea oí this

Sage: Ouite so. and ií vou will pattern the thought vou ha·e
just expressed. telling vour subconscious mind o·er and o·er
again that it is the one and onlv creati·e power. which alwavs
brings into phvsical maniíestation corresponding íorms oí the
ideas with which it is impressed. vou will realize the jovs oí

Pupil: I "see through a glass darklv." Is there no wav to
de·elop a keener sense oí just how to awaken the
subconscious mind so that it will respond more quicklv·

Sage: I will be happv to gi·e vou a copv oí a letter I once
wrote in response to a question similar to vours. This letter
was considered so helpíul that the men to whom it was written
had it put into pamphlet íorm. now out oí print. It seems to
me that the main thing that I said in that letter was "Don't trv!"
Pupil: Vhv! I thought that trving was to be mv main endea·or.
e·en though it was diííicult·

A Letter of Golden Leaves
1he Sage's Letter

"To answer vour question as to how a "Keener sense oí the
subjecti·e mind mav be awakened.' the answer is 'Don't trv.
Don't trv to make thing what thev are not.' Subjecti·e mind is
subjecti·e just because it lies below the threshold oí
consciousness. It is the Builder oí the Bodv. but we can
neither see. hear. nor íeel it building.

Just keep in vour conscious mind a quiet. calm expectation that
subjecti·e mind is alwavs at work in accordance with the
habitual thought oí vour objecti·e mind...and then subjecti·e
mind will take care oí itselí.

Then the question is. how to keep the conscious thought in a
liíe-enjoving and liíe-gi·ing current. Mv answer to this is ·erv
simple. thought perhaps old-íashioned. It is. keep looking at
God. Don't trouble about theologv. but trv to realize the
lni·ersal Di·ine Spirit as perpetuallv ílowing through all
things: through insensible things as atomic energv: through
animals as instinct: through man as thought.

Ií this be so. then vour maniíestation oí God will correspond
with vour habitual thought oí God. Ouietlv contemplate the
Di·ine Spirit as a continual ílowing oí Liíe. Light. Intelligence.
Lo·e and Power. and vou will íind this current ílowing
through vou and maniíesting in a hundred wavs. both mentallv
and phvsicallv. in vour aííairs.

\ou do not make this current. but vou prepare the conditions
which will either cause it to trickle through thinlv and weaklv.
or ílow through stronglv. \ou prepare the conditions on the
interior side bv a mental attitude oí looking into the light God
is Light, with the expectancv oí thence recei·ing liíe and
Illumination. and on the exterior side bv not denving in vour
work what vou are trving to hold in vour thought. -íor vourselí
the simple Law oí Lnjovment oí all that vou can enjov. ruled
bv moderation. and toward others equallv simple Law oí
lonestv and Kindness.
I know vou ha·e heard these things e·er since vou were a
child. but what we all want is to realize our connection with
the building power within. The connection is this: that the
Spirit. as it ílows through vou. becomes vou. and it becomes in
vou just what vou take it íork. just as water takes the shape oí
the pipe it ílows through. It takes shape írom vour thought. It
is exceedinglv sensiti·e-how much more. then. must the pure
Liíe Principle itselí be sensiti·e· Think o·er this. Think it o·er
and then think. Think oí it kindlv. lo·inglv. trustíullv. and as a
welcome companion. It will respond exactlv. Think oí it as a
Li·ing Light. continuallv ílowing through and ·i·iíving vou.
and it will respond exactlv.

Ií vou ask whv it does this. the answer is because IT is the
Iníinite oí vour Real Selí. Let this answer suííice vou. \ou will
onlv darken the Light bv trving to analvze the Di·ine Spirit.
\ou cannot dissect God. This doesn't mean being impractical.
but getting to the ·erv root oí trulv practical. Ve ha·e our
ordinarv business to do. but. belie·e me. it is the scientiíic
method to bring e·ervthing into the Di·ine Light.

Then let vour ideas be desires to see it in the Di·ine Light. let
vour ideas regarding it grow quietlv oí themsel·es. and vou will
see it in its proper and true light whate·er the thing mav be.
Then when vou ha·e seen what the thing reallv is. go on and
handle it in accordance with the íour principles oí
(heeríulness. Moderation. lonestlv and Kindness. Don't
worrv. and don't trv to íorce things: let them grow. because. bv
recognizing the continual ílow oí the Spirit. vou are pro·iding
the conditions. íor Liíe is the Light which will make them
grow the right wav.

Don't bother about subjecti·e mind and objecti·e mind. or
theories oí anv sort. or description. either mine or anvone
else's: but just do what I ha·e said and trv it íor six months.
and I think vou will íind vou ha·e got hold oí the Power that
Vorks. and. aíter all. that is what we want.

It is all summed up in this: Li·e naturallv with the Spirit and
don't worrv. Remember. vou and vour Spirit are One. and it is
all quite natural. \ou will perhaps sav that this is too simple.
Vell. we don't want to introduce unnecessarv complications.
Trv practicing and lea·e the theorv to take care oí itselí. Li·ing
Spirit is not to be íound in a book."

Sage: Manv ha·e written me írom all parts oí the world
·oicing vou expression. Once a ladv in New \ork (itv wrote
asking me to explain to her exactlv what I mean in the
pamphlet about Spirit becoming vou. Thinking vou might like
to see a copv oí mv replv. I brought it along íor vou.

Pupil: Thank vou so much. Am I at libertv to keep these

Sage: Ouite.

1he Letter of the Master

:Vith regard to the sentence in the pamphlet on the Subjecti·e
Mind about the Spirit becoming vou. I reallv don't see how to
express mv meaning anv more clearlv. Vhat I mean is that in a
cat it becomes a cat: and in a cabbage it becomes a cabbage:
but in man. who is conscious. li·ing intelligence. it becomes
conscious. li·ing intelligence. And ií so. then since the Spirit is
Iníinite vou can bv praver and meditation draw upon it íor
increase li·ing intelligence. i.e.. all depends on vour mode oí
recognition oí it.

In the sentence vou quote. 'It is exceedinglv sensiti·e.' etc.. I
am not reíerring to the water. but the Spirit. I mean that ií
subconscious mind in oursel·es is sensiti·e to suggestion. the
creati·e principle is sensiti·e to suggestion. the creati·e
principle írom which it springs must be still more so. and takes
shape írom vour thought accordinglv. But vou must remember
that the pamphlet was not written íor publication. It was
merelv a pri·ate letter. and I was ne·er consulted on the
subject oí publishing it. or perhaps I should ha·e worded it
more careíullv.

Supplv and demand is a ·erv large subject. but e·entuallv vou
will alwavs ha·e to come back to the teaching oí Jesus. "Ask
and ve shall recei·e.' Ve mav write ·olumes on the subject. but
in the end it alwavs comes to this. and we ha·e gained nothing
bv going a long wav around. I am coming more and more to
see that the teaching oí Jesus is the íinal embodiment oí all
that writers on those subjects are trving to teach. In the end we
ha·e to drop all our paraphernalia oí argument and come back
to lis statement oí the working method. All the Bible
premises are based on the di·ine knowledge oí vour mental
constitution. and bv simple reliance on it we thereíore aííord
centers through which the (reati·e Power oí the lni·erse can
act in correspondence with our recognition oí it. 'According to
vour íaith so be it unto vou.' Our íaith is our real thought. Ií
our real thought is expectation oí disease and po·ertv. and so
open the door to it. The whole purpose oí the Bible is to
direct our thought which is our íaith, in the right wav. instead
oí lea·ing us to íorm it in·ertedlv. Thereíore. as the basis íor
our íaith. the Bible gi·es us Promises. Pin vour íaith to the
Promises. and vou need not bother vour brains to argue about
it. The more vou argue. the more vou will pin vour íaith to
vour own argument and vour understanding oí the law: and as
a logical sequence vou make the íulíillment oí vour desire
depend on vour correct arguing and exact knowledge. so that
the result is vou are depending entirelv upon vourselí-and so
vou are 'no íorarder' and are just simplv where vou were.

On the other hand bv simplv belie·ing the Di·ine Promises.
vou transíer the whole operation to the Di·ine Spirit vour
subjecti·e mind,. and so vou ha·e a good ground oí
expectation. and bv vour mental recepti·e attitude vou become
a 'íellow worker' with God. \ou allow the All (reating Spirit
to work in. íor. and through vou. This is the conception oí St.
Paul alwavs had in his epistles. in all oí them showing the
weakness oí relving on Law. and the strength oí laith in
Promises. This also. I think. was Jesus' meaning when le said:
'Blessed is he that hath not seen and vet hath belie·ed.' Vell. I
hope that these íew remarks will be useíul to vou. but I am
wondering how this point oí ·iew will appeal to an American
audience. and that is another reason whv I am rather doubtíul
about coming o·er. The more I think oí this subject. the less I
see in trving to make 'Supplv.' 'lealth.' and all the usual New
Thought topics the subject oí a set oí mechanical rules like the
rules oí arithmetic. It throws the burden back on vourselí.
while vour whole object is to get rid oí it. It is the old
temptation oí Lden o·er again-the Tree oí Knowledge.
reliance on our own acquisition oí Knowledge: on the Tree oí
Liíe. -reliance oí God's own nature and lis desire íor
expression in us and through us. which is the meaning oí all
the promises. The íormer looks cle·er but isn't. The latter
looks childish but is the íulíillment oí all law. and is liíe.

Ií vou see things in this light. which I am sure is the true one.
the model vou will ha·e to take íor the 'School oí the Builders'
is 'The stone which the builders rejected has become the head
oí the corner.' The reíerence is to the great pvramid and the
topmost stone-also to our crowning stone in Vestminster
Abbev-and oí course it reíers superlati·elv to (hrist. But
properlv instructed builders do not reject this stone. On the
contrarv. thev recognize it as both the loundation and the
apex oí the Building oí the Temple. \ou remember how St.
Paul calls himselí a wise master-builder.

Is it anv use íor me to come to America to teach these things.
which is some íorm or another ha·e been taught there e·er
since the arri·al oí the Mavílower· Oí course. I can talk about
Vibration. Ner·ous Svstem. the Pvramid. and the like. and the
working oí Natural Laws: but the (reating Principle is apart.

'A worshipper oí God and a student oí Nature: is what one oí
our old thinkers called himselí. The Power is oí God and is
recei·ed bv Man and Man exercises it upon nature. That is the
true order.

One meaning oí the Masonic svmbol oí the íi·e pointed star is
that e·ervthing returns to its starting point. Start írom the apex
oí the triangle and trace the line around and vou come back to
the apex. Ií. then. vour starting point is in lea·en. vou go
back to lea·en and the Di·ine Power. and so get rid oí the
burden: but ií vour starting point is on earth i.e.. vour own
acquisition oí knowledge oí laws,. vou get back to earth. which
is indicated bv the in·erted triangle.

\ou will íind the Promises oí man's power o·er Nature.
(onditions. etc.. íullv stated in Mark 11: 22-25. and no
teaching can promise more than this."

God Has Ripened a Great Mind

Pupil: No words can express what a pri·ilege I íeel it to ha·e
vou thus uníold and make clear to me the truths I ha·e
struggled so hard to understand. God has surelv blessed vou
with one oí the greatest minds oí the present generation.

Sage: Not at all. There are manv who know much more than I
along these lines. lor mvselí. howe·er. I am certain that there
is but one God. that God and man are one. and that mv mind
is a center oí Di·ine Operation: this in itselí is a blessing.
Much has alreadv been written on these subjects: it is all so

Pupil: I know it is simple to vou. but to us. who are struggling
between certaintv and uncertaintv. it is a rare beneíit to be able
to sit and listen at the íeet oí certaintv.

Sage: I am happv indeed that these lessons ha·e been helpíul.
It has been a great pleasure íor me to ha·e exchanged ideas
with vou. and I know that vou will pass them on to others
whene·er vou íeel thev will be helpíul. It seems to me that vou
now ha·e all the material necessarv to build íor vourselí a
íoundation and superstructure oí absolute íaith in God and oí
the power oí God in vou. which is vour subjecti·e mind. This
knowledge. well established. gi·es vou dominion o·er e·erv
ad·erse circumstance and condition. because vou are in
conscious touch with vour limitless supplv. "Onlv belie·e in
the God within. and all things are possible unto vou."


Lesson VI
Hourly Helps

Sage: I want in this lesson to gi·e vou. in the most practical
íorm. the means wherebv vou mav meet the disquieting things
oí liíe-the things which wear soul. spirit. and bodv almost to
the snapping point. I want vou to take these admonitions and
instructions into vour most intimate liíe and keep them bright
and shining bv dailv use. Thev will help vou hourlv in
o·ercoming destructi·e elements. and in attracting constricti·e


Vhen anger begins to stir vou. take deep breaths: hold vour
thought on the inílow oí breath as being ravs oí light.
breathing deeper and deeper. (ontinue the deep breaths until
vou ha·e taken twentv-íi·e inhalations: hold each one while
vou count to se·en. Then expel slowlv. keeping vour thought
steadilv on the inhalation. mentallv seeing it go all through
vour lungs. and penetrating e·erv part oí vour bodv s ravs oí
light. Then meditate upon anv real li·e thought about vourselí.
such as being one with all liíe and good. A little practice in this
wav will soon relie·e vou oí the tendencv to anger.


Vhen conditions are not to vour liking and vou íind vourselí
thinking more and more about how unhappv vou are because
oí them. stav out oí doors in the open all vou possiblv an.
Lndea·or to walk at least two miles e·erv dav. breathing
deeplv oí the íresh air with this thought: "I am breathing in the
Liíe. the Lo·e and the Power oí the uni·erse. right now." Do
not permit vour thought to slip back into the old groo·e. lill
vour mind with this declaration about vourselí. \ou ha·e been
gi·en dominion o·er e·erv ad·erse condition through vour
power oí thought. Persist in vour steadv recognition oí this
íact. Tell vourselí o·er and o·er again that all is well right now
in vour thought and íeeling' consequentlv outside conditions
must and will correspond.


Ií vour bodv is the expression oí thought. then disease must be
the result oí a belieí that vour bodv is subject to disease. Tell
vourselí manv times a dav that all phvsical disease is the result
oí discordant thoughts. and when vou ha·e actuallv accepted
this statement as a truth. vou will be careíul to entertain onlv
healthv. harmonious thoughts íor vourselí or another. lor
example. ií vou íeel a headache coming on. begin at once to
take deep breaths. and repeat with each breath that breath is
Liíe. and that liíe is períect health. "I am ali·e. so the health oí
liíe is maniíesting in me right now."


This subtle destructi·e power should be shut out at all times
bv the recognition oí vour direct contact with all the jov there
is. because vou are one with its Source. lni·ersal Good. Ií the
jovous liíe does not express itselí through the exact channels
which vou expect. know that it will do so through others. Liíe
wants to express jov through vou. íor it made vou an
instrument in which and through which to do it. Because vou
are here íor that purpose. \ou can and do enjov all the good
which Liíe has to gi·e. Take some phvsical exercises while
holding that thought. A good one is to sit on a chair and take a
deep breath: then slowlv exhale. and as vou exhale. graduallv
bend at the hips until vou can touch the íloor with the tips oí
vour íingers. Repeat this se·en times with the aííirmation:
"The jov oí God is ílowing in me and through me right now."


Vhen this enemv to peace and happiness begins to ad·ance.
sing. sing sing. right out loud ií vou can. or else do it mentallv.
Sing anvthing vou like. Vatch vour breath control. and e·erv
night put into vour subconscious mind the thought that God
brought vou into existence íor the purpose oí expressing all oí
Liíe's harmonies. both in vou and through vou. and it is vour
di·ine right to BL harmonv and to be harmonious in vour
dailv experience. Meditate upon the harmonv vou see
expressed in nature and endea·or to applv it in vour thought.
and then express it.


This is íailure on vour part to recognize the Almightv limitless
Source oí Supplv God, as vour ne·er-íailing. co-operati·e
partner. Vhen vou are assailed with the thought oí
discouragement. immediatelv ask vourselí. "Vhat kind oí a
power was it that brought me into existence. and íor what
purpose·" Then repeat slowlv and thinkinglv. "I do belie·e and
I am persuaded that God is an e·er-present. ne·er-íailing
source oí protection and supplv." Vatch vour thoughts lest
anv contrarv to this aííirmation be lurking around in the
corners oí vour mind. and stick to it with all the will that vou
ha·e. and vou will break down the suggestion that there is anv
power in discouragement.


Ln·v is due to a sense oí separation írom God. Good.
Lndea·or to realize that where there is liíe. all that liíe has to
gi·e is present in its entiretv at all times and in all places. and
will come into ·isible expression through the persistent
recognition oí this grand íact.


One writer has said that íear is the onlv de·il there is. (ertainlv
it is the most destructi·e power one can entertain. Vhen íear
comes to assail vou. close the door oí vour mind against it with
this positi·e thought: "The onlv creati·e power there is. is
thought. All things are possible to him who belie·es that the
God which brought man into existence did so íor the purpose
oí expressing lis latherlv lo·e and protection in lis child. I
belie·e in God. the lather almightv. as mv liíe. mv intelligence.
maniíesting in mv consciousness now." As vou think this. walk
brisklv or take strenuous exercise. Vhene·er vou sense íear
returning. inhibit it instantlv bv substituting anv thought which
aííirms the power oí God in vou. In short. íear is absolutelv
o·ercome bv withdrawing vour thought írom the phvsical
reason or argument which would cause vou to belie·e in a
power other than God. and the spirit oí Liíe and Lo·e as vour


This is a lack oí the realization that vour intelligence is the
instrument through which the Intelligence oí the uni·erse
takes speciíic íorm. An eííort to realize this íact should be a
habit oí mind. rather than spasmodic attempts made onlv with
the necessitv íor decision arises.


This is lo·e's greatest enemv. and ií permitted to dwell within
vour consciousness. will ultimatelv destrov vour abilitv to enjov
vour liíe. It is the reaction oí the íear oí loss and can be
o·ercome through praver and watchíulness. Reason along
these lines: "God is Liíe and God is Lo·e. I am liíe and I am
lo·e. I cannot lose Lo·e anv more than I can lose Liíe." Vhen
vou are tempted to íeel jealous. walk long distances as
írequentlv as possible and keep vour thought on Lo·e itselí.
not on anv one person whom vou lo·e. but just Lo·e and its
attributes. Think oí God as Lo·e. Keep all thought oí
personalitv out oí mind. and vou will íind that lo·e will spring
up in vou as a íountain oí e·erlasting lo·e and liíe and íill vour
consciousness through and through.


The instant vou begin to blame vourselí to ha·ing done the
wrong thing or íor not ha·ing done the right thing. put this
thought into vour consciousness to the exclusion oí e·erv
other: "Iníinite Intelligence and Visdom are expressing
themsel·es in me more and more right now." Take the
exercise oí bending the bodv írom the hips without bending
the knees, so that vou can touch the íloor with the tips oí vour
íingers. inhaling as vou liít the bodv. and exhaling e·erv time
vou bend. Repeat this exercise sixteen times. accompanied bv
the aííirmation just gi·en.


This is brought about bv lack oí will-power: an e·idence oí a
weak will. It means íailure. because vou ha·e no thought-
power to gi·e the uníormed energv í liíe the particular
thought-material necessarv to produce desired results.
Absolute mental thought, control is the one and onlv thing
which is necessarv íor vou to do. to be. or to ha·e what vou
want. Vithout it. vou scatter vour íorces.
Ií vou permit vour thoughts to run riot without restraint. the
conditions oí vour liíe will become chaotic. lor example: A
íriend does something oí which vou do not appro·e. or
perhaps vour present circumstances are undesirable.
Reíuse to let vour thought dwell on the injustice oí vour íriend.
íor dwelling on it would onlv produce greater unhappiness íor
vou. (ontrol vour thought and do not think oí vour íriend in this
connection. Instead. consider the manv íine attributes oí
íriendship. and this will restore harmonv. Do the same in regard
to vour unpleasant circumstances. Don't picture them mentallv
and sav to vourselí. "low dreadíul thev are!" But repeat the
glorious truth which I ha·e pre·iouslv reíerred to: "Mv mind is a
center oí di·ine operation." etc.. and di·ine operation is alwavs íor
greater ad·ancement and better things. \ou will experience this ií
vou cling íaithíullv to this line oí reasoning.


A highlv sensiti·e mind is simplv a "selí-mind." a íorm oí
unadulterated selíishness. \our íeelings are hurt because someone
savs something which vou do not liíe. or dos something which
displeases vou. Or con·erselv. he íails to sav or to do what vou
think he should. To eradicate this baneíul though-habit. use the
same method oí argument as íor selí-indulgence. and ií íaithíul in
vour mental work. vour eííorts will be rewarded. and vou will íree


A continuallv unhappv state oí mind is the direct result oí
constantlv ·iewing liíe írom the phvsical standpoint as though
that were liíe's onlv realitv. L·erv night. beíore vou go to sleep.
put well into vour subconscious mind this thought: "There is but
One Mind to think about me or to make laws o·er me. and that is
the Mind oí Di·ine Lo·e and Di·ine Power." L·erv morning
meditate upon this thought. lse it as vour shield and buckler at
the íirst suggestion oí anv sense oí unhappiness. \ou will soon
íind that the tendencv to be discontented and unhappv will
·anish. and happier conditions will come into vour experience.


Just as I am completing this manuscript íor the printer. the idea
suggests itselí that it will also be helpíul to gi·e a deíinite idea. in
íormula íorm. oí how to be and ha·e what vou want.

lirst. vou should endea·or to learn to be as near the períect
reílection oí vour own idea oí God as possible. in thought and
action. It mav seem impossible at íirst thought. to e·en approach
such a goal. but reílection upon the thought that God made vou
out oí limselí. because le wised to see and íeel limselí in vou.
will help vou to perse·ere. Vhen vou íirst began to learn to read.
no doubt vou íelt in vour childish wav that it would be wonderíul
to read as well as the grown-ups could: vou kept on trving and
then vou read.

Perhaps vou ha·e a big desire which vou would gi·e vour liíe to
ha·e íulíilled. In realitv it is onlv necessarv íor vou to gi·e a íew
moments each dav to earnest eííort. in getting into the spirit oí
this idea oí God and li·ing in it e·erv waking hour. Then
endea·or to íind the Spiritual Prototvpe íor vour desire. Bv this I
mean inhibit all thought oí the phvsical side oí vour desire.

Ií vou desire a true companion. close vour mind entirelv to all
personalitv and phvsical being. and dwell in thought and íeeling
on the spirit oí lo·e and true comradeship. without reíerence to
anv phvsical person. The person is the instrument through which
these particular qualities maniíest. and not the qualities
themsel·es. as we oíten learn too late.

Or vou mav desire impro·ed íinancial condition. lere again it is
not mere monev vou desire. It is that which monev svmbolizes-
Substance. Libertv. lreedom írom lack.

Thereíore. vou should go alone night and morning or anv time
when vou are certain vou will not be disturbed, and meditate íirst
upon vour own true relation to God. Aíter vour íeeling has been
stimulated to the point oí certaintv. then meditate upon the e·er-
present. ne·er-íailing substance and íreedom oí God. Trv not to
lose sight oí the íact that the greatest magnet íor acquiring monev
is Ideas. There is e·erv reason that vou should capture one oí
these big monev ideas. ií vou will persistentlv íollow the
suggestions gi·en.

Ií vou do this. vou will not onlv capture the idea. but also the
courage to put the idea into practical application. This courage.
put to positi·e uses. will bring vou to the goal oí vour desire-
substance. lo·e. íriends. health. happiness. and the peace that
passeth all understanding.

Mav all these come to vou in richest measure.

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