Christian D. (Christian Daa) Larson.

How the mind works online

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iences with which we are all familiar.

When you view a very peaceful scene and become
wholly absorbed in it your entire being will become
perfectly serene almost at once, and this is the rea-
gon : The scene was peaceful and produced a peace-


ful impression upon your mind. This impression
entered your subjective consciousness because you
became deeply absorbed in the scene. If you had
simply viewed the scene in a superficial way you
would have felt no change because then the impres-
sion would not have entered your subjective mind;
but you responded to the impressions that entered
the mind through the organ of sight and thus ad-
mitted those impressions into the deeper or sub-
jective state. In other words, the scene actually
entered into your consciousness, the serenity of it
all was impressed upon the subjective; and as ex-
plained in the process above, the creative energies
of your mind at once began to create thoughts and
mental states containing the same serene and
peaceful life. These thoughts entered into your en-
tire personality, as all thoughts do after being cre-
ated, thus conveying the life of peace to every atom
in your being.

When you view an exciting scene and are car-
ried away by it you lose your poise and may even
become uncontrollable. The reason is you admit
confusion into your mind, and according to the law,
confusion will be produced in yourself ; that is, dis-
cord has entered your consciousness and has be-
come the model for the creative processes of the
mind. The mental energies will enter such states
and create thoughts and mental states that are just
AS confused as the confusion you saw in the with-


out. And when these confused states go out into
the personality, as they do almost at once, your en-
tire nervous system will be upset, disturbed and in
a state of inharmony. Thus you have produced the
same confusion in your own mind and body that you
saw in your environments. However, if you had
prevented the confused scenes from entering your
mind, you would have been perfectly calm in the
midst of it all; but by permitting the excitement to
enter your consciousness it was reproduced in your-
self, and the discord that entered your conscious-
ness from the without was thereby expressed in
your own personality.

There may be indications of threatening failure
in your work and you may begin to fear that such
failure will come, but so long as you do not feel the
inner dread of failure the impression of failure will
not enter your consciousness ; and accordingly con-
ditions of failure will not be produced in your own
mind. But if the fear continues until you actually
feel fearful deep down in your heart, the idea of
failure has entered your consciousness, and if not
prevented will be deeply impressed in the subjective.

When failure is impressed upon your subjective
mind, a condition of mental failure will permeate all
your faculties, and in consequence they will fail to
do their best. And we all know very well that the
very moment our faculties begin to go back on us,
doing less work and less effective work, we are on


the down grade to failure and loss. Failure means
going down to the lesser, and if you have admitted
thoughts of failure into your mind you have given
your creative energies bad models. These energies
will create thoughts and mental states just like
those models, no matter what those models may be.
If those models are based upon the idea of failure
all the thoughts created will contain the failing atti-
tude, or the losing ground attitude. When such
thoughts express themselves in the system they
will produce weaking conditions and disturbances
everywhere in mind and personality. Your facul-
ties will not be able to do their best ; they will begin
to fail in their work because they are being perme-
ated with a losing ground tendency, and you will
make many mistakes on account of the increasing
confusion. The result will be inevitable failure un-
less you are able to check this tendency or retrace
your steps upward before it is too late. We have
all noticed that the man on the down grade makes
more mistakes than anyone else, and also that his
genius or his talents become weaker the further
down he goes. The above explains the reason why.
We are all familiar with the folly of judging
from appearances and permitting temporary con-
ditions to impress and govern our thinking, the
reason being that our object is not to follow the
whims of circumstances or the uncertainties of fate,
but to carry out our purpose in life regardless of


what happens. On the other hand when we do not
judge according to external indications, but pro-
ceed to impress the subconscious mind with the de-
termination to succeed, we are placing in conscious-
ness an idea that stands for growth, advancement
and increase. Immediately the creative energies
of mind will proceed to create thoughts and states
that have advancing, upbuilding and constructive
tendencies. Such thoughts will give push, power,
life and added talent to your faculties, and you will
very soon begin to do better work; the superior
forces will build up your mind, make your mind
more brilliant, and add constantly to your capacity.
Thus you will become a success within yourself ;
that is, your own forces and faculties will begin to
work successfully which is the first essential to the
gaining of success in the external world. You will
be moving forward in your own being and you will
be gaining in worth in every respect. The results
will be better work, better impressions upon the
world, and fewer mistakes. And when the world
discovers that there is success in you they will want
your service with recompense according to your
full worth. When we understand this process of
the mind we realize how we can bring upon our-
selves almost anything simply through permitting
the corresponding impressions to enter conscious-
ness. Therefore we should learn to prevent all such
things from entering consciousness as we do not


wish to see reproduced in ourselves and expressed
through our personality. Then we should learn to
impress permanently in consciousness the image
and likeness of all those things that we do wish to
develop and express.

The workings of this law are very well illustrated
in conditions of heath and disease, because when we
are constantly thinking about disease and fearing
disease we permit the idea of disease to impress it-
self upon consciousness. In other words, we be-
come more and more conscious of disease, and cause
the image of sickness to get a firm foothold in the
subjective. The result is that the creative forces of
mind will create thoughts, mental states and con-
ditions just like the image of disease, and that
which is just like the image of disease actually is a
disease. Therefore since every mental state con-
veys conditions similar to itself to every part of the
body, such thoughts will constantly carry diseased
conditions into the body, tending thereby to produce
the very ailment that we feared, thought of, or im-
pressed upon consciousness in the first place. Na-
ture may resist these adverse conditions for a while
if the body is full of vitality, but when the vital
forces run low these sickly mental conditions will
have full sway, and the result will be a siege of ill-
ness which may be prolonged, and even result in
death, which happens thousands of times under just
such conditions.


The law, however, works both ways. We can
just as easily impress the idea of perfect health upon
subjective consciousness and thus give the creative
forces a better image as a model for their creative
processes. At such times all thoughts and mental
states will be wholesome and health producing, and
will constantly carry better health, more harmony
and greater strength to the body. This is how the
law works, and as anyone can understand the pro-
cess, further details are not required. Briefly
stated, the law is this: That everything entering
subjective consciousness will impress itself there
and become a pattern for the creative energies of
the mind. These energies will proceed to create
thoughts and conditions just like the impression
formed, which will carry their own conditions to
every part of the human system.

In this way conditions are produced and ex-
pressed in the personality just like the original idea,
thought or impression that entered subjective con-
sciousness. Everything that enters the mind
through the various senses may also enter subject-
ive consciousness, that is, if deeply felt, and thus
produce a permanent impression. In like manner,
all our own concepts of things will become impres-
sions, that is, if they are inner convictions. For
this reason we must not only watch all those things
that enter the mind through the senses, but we must
also govern our own thinking so that every mental


conception formed will be one of quality, worth,
wholeness, health, growth and advancement.

To employ this law properly nothing must be per-
mitted to enter the subjective unless we wish to
have it reproduced in ourselves. We should refuse
therefore to take into consciousness that which we
do not wish to see expressed through mind or body.
We should train consciousness to respond only to
those external impressions that are desirable; and
we should v train our own imaging faculties to im-
press deeply and permanently in consciousness
every good thing or desirable quality that we wish
to see reproduced in ourselves and expressed
through our personality.



Man gradually grows into the likeness of that
which he thinks of the most. This is another im-
portant metaphysical law, and is so closely related
to the law presented in the preceding chapter that
the analysis given for one will naturally explain the
process of the other. However, this second law is
distinct from the first one in many of its phases, and
it is so full of possibility that the understanding of
its application opens up a vast world of change and
attainment along a number of lines.

Man is the reflection of all his thought; that is,
his body, his. character, his mind, his spiritual na-
ture all are fashioned according to his thought;
even the elements that compose the flesh of his body
are gross or fine just as his thought happens to
be. Whenever we think a great deal of the mate-
rial, most of our thoughts will become material in
their nature and will carry material conditions to
every part of the system. This explains why
gross thoughts stamp grossness upon every fiber
of the body, while refined thought refines every
fiber, improving the quality and perfecting the



The mind that thinks a great deal of the perfec-
tion of the Supreme will think a great deal of
divine qualities and spiritual attainments. In brief,
nearly all the thought created in such a mind will
be of a superior nature and will carry superiority
to every part of the system. When we think more
of the spiritual than we do of other things the entire
system will constantly pass through a refining and
spiritualizing process, the possibility of which if
carried on to the ultimate would be nothing less
than marvelous. When we think a great deal of
power, ability and attainment we are actually creat-
ing a great deal of ability in us. We are increasing
our power and we are moving forward into far
greater attainments.

The mind that thinks constantly of perfect health
refusing to entertain for a moment the thought of
disease is steadily growing into a state of health
that will ere long be absolutely perfect. Such a per-
son may be suffering from a score of maladies now,
but all of them must pass away before the constant
influx of health, wholeness and life. All darkness
must finally vanish from a place that is constantly
being filled with more and more light. In like man-
ner any condition that may exist in the person of
man will have to change and improve if the person
is constantly being filled with a superior condition.

We become like the thoughts we think because
the creative power of thought is the only creative


power that we have within us. And the energies
of mind are constantly creating; and what they
create now is just like the thoughts we think now.
Since every physical condition, every mental state,
and every phase of character since all these things
are fashioned after our predominating thoughts,
and since the capacity of every faculty and the qual-
ity of every talent are determined by the thoughts
we think, we must naturally conclude that there can
be no greater art than the art of correct thinking.
In fact, to think is to occupy a position involving
far greater responsibility than that of a thousand
absolute monarchs. And when we realize this, we
will not permit a single thought to take shape and
form in our minds without first determining upon
the value of that thought.

Why we grow into the likeness of that of which
we think the most has been fully explained in the
preceding chapter, and it is found in the fact that
every impression formed in the mind will reproduce
its kind and express its creations throughout the
entire system. And though these impressions
usually come from without in the first place, still
they do not become real impressions until we accept
them into our consciousness, or in thought, or in
conviction. That is, many minds will think only
what is suggested to them by environment, or what
they are told to think by those in authority; still it
is their own thought that shapes their lives.


Wherever the suggestion may come from, it is your
thought about that suggestion that produces the

The analysis of thought presented in the preced-
ing chapter explains how the person is affected by
thought, and how thought is always created in the
likeness of those ideas, states or impressions that
have established themselves in consciousness. But
to carry this analysis to its final goal we must dis-
cover why man becomes like his thought and also
how he can think thought of a superior nature.
And this we discover through the workings of the
law now under consideration. In the first place
man becomes like his thought because there is no
other pattern in his being besides his own thought.
The creative forces of his mind and personality
always create according to the image and likeness
of the strongest and deepest impressions in con-
sciousness, and all such impressions are produced
by the process of thinking.

When we use the term "thought," however, we
may refer either to the mental model, which is the
result of mental conception, or we may refer to that
thought which is the result of mental creation. The
mental creation is patterned after the mental con-
ception, and the mental conception is the result of
our efforts to understand what we are thinking
about. Mental conception is conscious and is there-
fore under our control, while mental creation is sub-


conscious and is therefore beyond our control; but
we do not have to control mental creation. Those
creations will be just like our mental conceptions;
therefore when we form only such mental concep-
tions as we like we shall have only such mental
creations as we like. In consequence when we see
mentally that which is superior and can form a true
conception of what we see, we give to the creative
energies a model that is higher than any we have
given them before. Accordingly the mental crea-
tions will be superior.

And here we should remember that these crea-
tions are not wholly abstract, but are in most in-
stances as concrete or tangible as the body itself.
The creative energies of the human system act both
in the mind and in the body, though their central
field of action is always in the subjective or inner
side of things. In the body these energies con-
stitute the vital forces and the nerve forces of the
system, while in the mind they constitute all those
energies or powers employed in thought, feeling or
mental action of whatever nature.

When we examine these energies we find that
they do not simply create conditions after the like-
ness of the predominating thought, but that they
themselves also become just like the predominating
thought, which fact illustrates the power exercised
by such thoughts as hold the ruling position in our
minds. From this fact we conclude that these forces


will give vitality to the body that corresponds to the
states of the mind. So, that if there is anything
wrong in the subjective states of the mind these
forces will convey those wrong conditions to the
body, the reason being that these forces come from
the subjective and cannot be different from the rul-
ing conditions of their source.

The fibers and cells of the body are built up by
these energies. Therefore the quality as well as
the structures of the cells must correspond with the
nature of the creative energies at the time. These
energies build cells just like the patterns before
them, and the patterns are formed by the subjective
conceptions. When that part of the subjective mind
that governs cell structures in the body becomes
imbued with a more perfect idea of construction the
creative energies will build more perfect cells. And
when that part of the subjective mind that governs
physical shape and form receives a better concep-
tion of shape and form, these creative energies will
naturally build a body that is more perfect as to
shape and form. Every function in the body is
governed by a certain part of the subjective mind
and the creative energies act through that particu-
lar function according to the present state of the
subjective mind.

Therefore when more perfect patterns are placed
in .those parts of the subjective that govern the
body, the creative energies will build a more perfect


body. And when we know that these creative ener-
gies are building us a new body every year, accord-
ing to the predominating pattern of the subjective,
we can see how easily the new body we receive
every year can be made more perfect if we will
improve the subjective pattern. The creative ener-
gies construct brain cells in the same way, the
quality being governed by the state of mind. And
that part of the brain that is to receive the largest
group of cells is determined by the tendencies of
the mind.

In the world of talents and faculties the creative
energies construct concepts so that every talent is
actually composed of all the conceptions that the
mind has formed while trying to understand the
nature and possibility of that talent. In the forma-
tion of character the creative energies do their work
in constructing desires, motives, purposes and the
like. And in every instance they form these char-
acteristics according to the predominating thought
on the subject. In the construction of the spiritual
attitudes and higher attainments the process is very
similar though in these instances the pattern is
gained through faith instead of subjective menta-

Why man grows into the likeness of that which
he thinks of the most becomes perfectly clear when
we understand how the creative energies work;
that is, that they always create after the likeness of


the subjective pattern. And when we learn that
the subjective pattern can be changed in any part
of mind by thinking a great deal of a higher concep-
tion of that particular phase, we have the whole
secret. When we think a great deal along any line
with a higher conception before us we finally estab-
lish that higher conception in the place of the old
one. When we hold an idea in mind a long time
that idea will become a predominating idea; it will
become larger and stronger than the other ideas
and will consequently be selected as a model by the
creative energies.

The next question before us is how to think only
of those things that we desire to grow into the
likeness of. And this question is answered through
the following metaphysical law: Man thinks the
most both consciously and unconsciously of that
which he loves the best. The simplest way to
govern thought is to do so through love. When we
love the lofty and the noble we naturally think a
great deal of those qualities without trying to do so,
and in consequence we become more noble in
thought, character and motives. If we wish to de-
velop the greater and the higher within us we must
love everything that contains greatness, and our
love must be with the whole heart: that is, every
fiber of our being must actually thrill with a passion
for that higher something which we desire to


Here we must remember that all intellectual or
metaphysical methods for the development of tal-
ents or character, or anything of a superior nature
within us, will fail unless we passionately love
superior attainments. The man who loves honesty,
justice and virtue will become honest, just and vir-
tuous; though if he does not naturally love those
things no amount of moral training can change his
character. Millions of people are praying to be-
come better, more noble and more spiritual, but too
many fail to receive answers to such prayers. And
the reason why is found in the fact that they do not
love as deeply as they should those superior attain-
ments for which they are praying. They may de-
sire those things in a superficial way, but that is not
sufficient. Real love alone will avail because such
love goes to the very depth of life and touches the
very essence of being itself.

When we, as a race, will begin to love the supe-
rior and the divine with the same depth that we
love gold or material pleasures, we shall become a
superior race. When we love divine qualities with
the whole heart we shall think a great deal of such
qualities and the more we will try to understand
the inner nature of those qualities. The higher
this understanding becomes the higher will our
conception of the divine and the spiritual become.
And the higher those conceptions are the higher
will be our thoughts. And since the outer man is


fashioned after the ruling thoughts of his mind,
we shall in this way steadily rise in the scale of life
until we become in mind and personality like those
higher thoughts we have learned to think. In other
words, we shall manifest in the without more and
more of the divinity that is within. And that such
a process would in time transform humanity into
a superior race anyone can readily understand.

Love, however, is not mere sentiment, nor is it
ordinary emotionalism. Love also has quality.
There is ordinary love and there are the
higher forms of quality. Therefore, the love
with which we love must be developed into
greater worth if we are to penetrate the realms
of worth through our love. The reason why
we naturally think the most about what we
like the best is found in the fact that there
can be no division in love. When you actually love
something that something will receive your un-
divided attention. And as all your thought goes
where your attention is directed you will in this
manner give all your thought both consciously and
unconsciously to that which you love. This we
all know from our own personal experience, and
we shall find that everybody has had the same ex-
perience, thus proving universally the absoluteness
of this law.

We have all seen people become beautiful in
countenance and character after they had begun to


love some high and noble purpose. And we can
find thousands who have become more and more
common because they have continued to love the
ordinary. By living the ordinary they naturally
became like the ordinary thus their mental actions
became inferior, and both mind and personality be-
came inferior in proportion. The elements of the
body may be in a low state of action and express
grossness, or they may be in a high state of action
and express refinement; and the state of the mind
determines what those actions are to be, whether
they are to be crude or refined. The low, common
mind invariably gives sluggish or crude actions to
the system, and in such a person the physical form
looks very much like ordinary clay. But a lofty
mind, a mind that is living in the ideal and the beau-

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Online LibraryChristian D. (Christian Daa) LarsonHow the mind works → online text (page 3 of 11)