Christian D. (Christian Daa) Larson.

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must live to ourselves according to our own light
and our own individual needs. The path to life
is the path to better things ; in other words, it is the
advancing path and is therefore not a dismal, dis-
agreeable or difficult path. On the contrary, it is the
very opposite and is found by seeking the good and
the good only. So long as we have only the good in
mind we will be on this path. We will live accord-
ing to the laws of life and will receive only good
things because the laws of life can give only good
things. But when we begin to desire what is not
good we are at once drawn out of the path. Thus
we will be deprived of the essentials of life, and in-
stead we will enter into emptyness, weakness, per-
version, confusion and all kinds of disaster.

When all our desires are directed upon the attain-
ment of the highest good our creative powers will


proceed to create and rebuild everything within us
and about us, thus causing all things to become bet-
ter. Everything in life will improve. We will be in
more perfect harmony with our surroundings and
will attract more agreeable persons, circumstances
and events. We will become creators of the good.
Everything that we do will produce good and every-,
thing that we attempt will result in good. We will
meet all persons and environments on the better side,
and will in consequence receive the best things that
such persons and environments have the power to
give. Every change that we make will be an open
door to greater good because we are moving to-
wards the good and the good only as every change
is being made.

Here it is very important to remember that when
we desire only the good we are always moving to-
wards greater good, and must without fail realize
the greater good in the near future. If we pass
through a few unpleasant experiences while we are
waiting we must not pay attention to such seeming
inconsistencies. The fact that all will be well when
we reach the goal in view should so fully occupy our
minds that we will not be disturbed by any defect
that may be found in the way over which we must
for the present pass.

To desire the good, however, does not mean to
desire mere self-satisfaction. It is the universal


good that must be held in mind, the greatest good
for everybody. And this must not only be held in
mind but deeply desired with the whole heart and
soul. The proper course is to desire only the high-
est good and then turn all the life and power we pos-
sess into that desire. In fact we should make that
desire far stronger than all other desires and we
should live in it constantly.

As you proceed in this manner all the laws of the
mind will work with you in promoting the realiza-
tion of the good that you have in view and will grad-
ually eliminate the results of past mistakes. Should
the personal self tend to make new mistakes or take
mis-steps, thereby leading your plans out of the true
path, something will occur to prevent you from do-
ing this before it is too late. The laws of your being
will cause something to come in your way and thus
turn your life in another direction, that is, in a new
direction where the highest good you have in view
may be finally realized.

When you have set your heart and soul upon the
attainment of the good and the good only, the pre-
dominating powers in your being will work only for
good, and all lesser powers will, one after the other,
be taken into the same positive current so that ere
long all things in your life will work together for
good. We may not understand at first how these
powers operate, but we shall soon find that the re-


suits we had in view are being realized more and
more. And as this realization is gained we shall
come positively to the conclusion that all things do
work together for good when we desire the good
and the good alone.



He who gives much receives much. This we all
know, but the question is what it means to give.
When we speak of giving we usually think of char-
ity and poverty ; and believing that the latter is inev-
itable we conclude that the former must be an ex-
alted virtue ; but poverty is not inevitable. It is not
a part of life's plan. It is simply a mistake. There-
fore charity cannot be otherwise than a temporal
remedy. Such remedies, however, though good and
necessary, do not always constitute virtues because
virtue is permanent and is a part of a continuous
advancement in man.

He who gives in charity does not receive anything
in return unless he also gives himself. It is there-
fore not the giving of things that brings reward, but
the giving of life. But to give much life one must
possess much life, and to possess much life one must
live a large measure of life. According to the law,
life is measured out to us with the same measure
that we employ in the measuring of our own exist-
ence. In other words, we will receive only as much
life as our own measure can hold ; but it is not only
life that is measured out to us in this way. Every-



thing that pertains to life is measured in a similar

\Ve conclude, therefore, that he who sets out a
large measure to be filled will receive a large meas-
ure full, and that he who gives himself simply offers
his own life for further enrichment. He who gives
much of himself will be abundantly enriched because
he places in life a large measure of himself to be
filled. He who gives things may lose all that is giv-
en. But he who gives himself, the best that is in
himself, loses nothing. Instead he gains a larger
and a richer self. He who gives himself to the race
gives life and life can supply all needs.

To have an abundance of life is to have the power
to help yourself and to re-create your own world
according to your highest desires. The gift of life
is therefore the highest gift. It is also the largest
gift because it includes all gifts. He who gives life
does not give to relieve poverty, but to build strong
souls, and when strong souls appear poverty disap-
pears of itself. To give one's life is to express in
thought, word or action everything of worth that
one may possess in mind or soul ; that is, everything
that one may live for. And how much we live for
depends upon how largely the life is measured in
our understanding. When we measure life largely,
life will give us a large measure of itself.

When we blend consciousness with the universal
we will receive universal consciousness in return.


When we think only of the boundless, our thought
will be limited no more. When we take a larger
measure of our talents the wisdom that fills the uni-
verse will also fill that larger measure. When we
take a large measure of man and have faith in the
superior side of every mind, every mind will give
to us as much as our measure of that mind can hold.
Realizing these great facts we should dwell con-
stantly in the world of greater possibilities.

We should expect much, work for much, live for
much, have faith in much, and we shall find that as
much will come to us as we have thought, lived and
worked for. We should never limit anything nor
anyone. The measure of all things should be as
large as our conscious comprehension and we should
refuse to be contented with anything except that
which is constantly enlarging its measure. Accord-
ingly we should live for great things and press on.
Thus the greater and the greater will surely be
measured out in return. This is the law and it can-
not fail.

Very few, however, apply this law and that is the
reason why the majority accomplish so little. They
undertake so little and they never reach the high
places because they nearly always aim at the low
ones. Many minds that aim high for a while lose
their lofty aspirations later on because they fail to
reach the mountain top the first week or the first
year. Others again aspire to the high things though


at the same time think of themselves as limited, in-
significant and even worse. But if we would become
great we must blend all though with greatness and
measure ourselves with that measure that is large
enough to contain all the greatness we can possibly
conceive of.

He who expands consciousness so as to measure
things largely gains capacity, while he who takes a
small view of everything remains incompetent. We
do not get power, growth or ability by trying to cram
a small mind, but by trying to expand the mind.
And to expand the mind we must take the largest
possible view of all things. We must live with the
limitless and blend all thought with infinite thought.
When the senses declare you cannot do this, reply
by saying, It is in me to do it ; therefore I can.

While the person is working with the limitations
of the present, the mind should transcend those lim-
itations and constantly take larger measures of both
life and attainment. And as soon as this larger
measure is taken the larger will begin to appear until
even the person is called upon to enter a larger work
with increased remuneration. Make yourself worthy
and greater worth will come to you. Take a larger
measure of your own capacity, your own ability,
your own worth. Expect more of yourself. Have
more faith in yourself and that something that sup-
plies everybody will completely nil your measure.


It is the law that no matter how large your meas-
ure will be it will be filled. And your measure of
things is as large as your conscious realization of
those things. Therefore to take a larger and a
larger measure of anything is to expand conscious-
ness beyond the present understanding of that par-
ticular thing. Therefore all that we are conscious
of is but a partial expression of something that is in
itself limitless because everything in existence is
limitless. Therefore by gaining a larger conscious-
ness of those partial expressions we will become
conscious of a larger expression. And a larger
expression of those things will appear through us,
which means that our own life has been enlarged
and enriched. This is all perfectly simple and
proves conclusively why the boundless measures
out to each individual only as much as the measure
of that individual can hold.

But since there is nothing to hold consciousness
in bounds except our own limited view, and since
we can take a larger view of anything whenever
we choose, it is in our power to increase the meas-
ure of anything in our own life or in our own sphere
of existence. Perpetual increase and perpetual ex-
pansion of consciousness go hand in hand in the
life of man. The former is produced by the latter
and the latter is produced by man himself. We con-
clude, therefore, that anyone can make his life as


large as he wishes it to be, and can bring into his
life as much of everything as he may desire.

In considering this great subject we must give due
attention to the process of growth. And in this con-
nection we must remember that the desire for
growth and the effort to promote growth must be
constant. This law, however, is frequently neg-
lected as it is the tendency of nearly every person
to lean back, fold arms and suspend all desire and
every effort whenever a victory has been won, or an
onward step taken. But we can never afford to stop
or to suspend action at any time and what is more
it is impossible to suspend action.

We cannot stop living, therefore we cannot stop
thinking, and so long as we think, some part of our
being will act. And that part should act with some
definite goal in view. When you leave the field of
action to rest, so to speak, you permit that part of
your being that does act to act aimlessly, and aim-
less actions always produce perversions, false states
and detrimental conditions. It is the conviction of
every thorough student of life that aimless action
is the fundamental cause of all the ills that appear
in life. And aimless action is caused by the attempt
to stop all action when we try to rest. However, the
fact that action will go on perpetually in some part
of our system proves that the individual Ego should
be constantly at hand to guide that action.


The Ego does not need any rest, nor need it ever
suspend activity, because rest simply means recuper-
ation, and it is those organs that receive and use up
energy that require recuperation. The Ego does
not create and does not employ energy, but simply
governs the distribution and use of energy. So that
the real you should always be active in some sense,
and should always desire the promotion of growth
as well as carry out the promotion of growth, re-
gardless of how many special parts of your system
have suspended action for the time being.

When we understand the real purpose of rest we
perceive clearly why the governing conscious Ego
requires no rest whatever, and also why it does re-
quire ceaseless conscious action. To prevent aimless
action the Ego should guide action on the mental
or spiritual plane whenever rest demands suspen-
sion of activitiy on the physical plane. It has been
demonstrated conclusively that the body rests most
perfectly when some constructive action takes place
in mind or soul, and it is for this reason that the first
day of the week has been consecrated to the spir-
itual life. By giving this day entirely to higher
thought, and the contemplation of the finer things
of life, the body and the mind will recuperate so per-
fectly that you can do more work and far better
work during the coming week than ever before ; al-
though not simply because you have properly rested
mind and body, but also because you have through


your higher devotions awakened new life, more life
and a number of higher, stronger powers.

The principle that the body rests most perfectly
when consciousness is actively at work on some
higher plane is a principle that should receive the
most thorough attention, and every person should
adopt some system of living by which this principle
could be carried out completely in every detail.
Such a system of living would prolong the life of the
body, increase the power of the mind and remark-
ably unfold the soul.

The metaphysical law under consideration is
based upon this principle. Therefore to live ac-
cording to this principle, this law must be constantly
employed; that is, the desire for growth and effort
to promote growth must be constant. In addition,
the desire for growth must be constructive because
no action is constructive unless it is prompted by
the desire for growth. And every effort to promote
growth must be constant, because efforts that do
not aim at growth are destructive, while suspended
efforts cause aimless action. To carry out this law
transfer your desire for growth from one faculty
to another, and from one plane to another, as condi-
tions may demand, or as your work may require, but
never suspend that desire.

When you feel that a certain faculty, through
which you have been acting, needs recuperation
withdraw action from that faculty and begin to act


through another faculty, expressing through this
other faculty all the desire for growth that you can
possibly create. Or, when you feel that the physical
plane needs recuperation act upon the mental.
When both mental and physical planes require re-
cuperation enter the spiritual and express there your
desire for soul unfoldment. Then whenever you
express your desire for growth do something to pro-
mote that growth use what methods you possess
and gradually you will evolve better and more ef-
fective methods.

As you apply all these ideas, consciousness will
constantly expand, development will be constantly
taking place in some part of your being, and you
will be improving in some way every minute. In
addition, you will prevent all aimless action and all
retarded growth. Every part of the system will
receive proper rest and recuperation whenever re-
quired, and this will mean complete emancipation
because all ills come from aimless action, retarded
growth and their consequences. It will also mean
greater achievements and higher attainments be-
cause all the faculties will improve steadily and
surely, and the entire system will be at its best under
every circumstance.



To live is to move forward but there can be no
forward movement without new experience. There-
fore in all advancement, in all progress, in all attain-
ment, in all achievement, and in the living of life
itself experience is indispensable. Experience being
necessary to the promotion of advancement as well
as to the increase of the value and the welfare of
life, it becomes necessarily a permanent and con-
tinuous cause in the world of every individual, and
as like causes produce like effects, both in quality
and in quantity, experience should be sought and
selected with the greatest possible care.

It is also highly important that we seek an abun-
dance of experience because so long as the cause has
quality it cannot be too extensive in quantity. Ex-
perience is the material from which character and
mentality are constructed. Therefore the richer and
more abundant our experience, the stronger and
more perfect will our character and mentality be-
come. Everything has its purpose and the real pur-
pose of experience is to awaken new forces, new
states, new phases of consciousness, and to originate
new actions in the various parts of being.



To unfold and bring forth what is latent in the
being of man is the principal object of experience.
And it is well to remember that without experience
no latent quality or power can ever be aroused and
expressed. The power of experience to bring forth
what is latent and to originate the new gives cause
to enjoyment and happiness, as well as progress,
and since experience is the only cause of enjoyment,
it follows that what the enjoyment is to be in the
life of any individual will depend directly upon what
experience that individual will select.

The average mind makes no effort to select ex-
perience wisely, therefore fails to promote the real
purpose of experience; and failing in this he also
fails to awaken and develop those things in himself
that can produce the most desirable of all experi-
ence, that is, the consciousness of a perpetual in-
crease of all that has real worth in life.

The more experience the better, provided it is
rich, constructive and wholesome, though no person
should seek experience for the mere sake of passing
through experience. The belief that experience it-
self builds life is not true, nor is there any truth in
the doctrine that all kinds of experience, good and
otherwise, are necessary to the full development of
life. It is only a certain kind of experience that can
add to the welfare of life and promote the purpose
of life. Therefore to understand the psychology of
experience and how experience is connected with


the workings of mind is a matter of exceptional im-

The daily purpose of each individual should be
to seek the richest experience possible in order that
the best material possible may be provided in the
building of himself. To this end he should place
himself in daily contact with the best that is moving
in the world, and the more of this the better. Such
a practice will develop the mind, perfect the char-
acter, refine and re-polish the personality, and in-
crease perpetually the health and the wholeness of
the body. It will also tend directly towards the pro-
motion of a long and happy life.

The mind should be wideawake to everything in
its sphere of existence that can give expression to
superior action, and seek to gain the richest possible
experience by coming in contact with that action.
To place one's self in mental contact with the best
that is in action in the world is to originate similar
actions within one's own mentality. These will
arouse the superior forces that are latent in the
deeper mentality and ere long a superior mental life
will have been evolved.

The more experience that the mind can gain by
coming in contact with the best things that are alive
in the world the larger, the broader and the more
perfect will the mind become. It is therefore evi-
dent that the recluse must necessarily have a small
mind whether he lives in the world or apart from


the world. To live a life of seclusion is to eliminate
experience to the smallest degree possible and there-
by cause the mind to become so small that only a
mere fraction of its power and intellect can be in
conscious action. In consequence such a person can
never be his best in anything, not even in a single
isolated talent, nor can his ideas as a whole have any
practical value, being based wholly upon one sided

In this connection it is most important to under-
stand that the philosophy of the hermit is useless in
practical life. And the same is true of moral or phys-
ical views as formulated by those who live in seclu-
sion. Such ideas may look well in theory and they
may be accepted by millions of people, but nothing
outside of mere intellectual satisfaction will be
gained. Intellectual satisfaction, however, when not
directly associated with physical, mental and moral
progress is detrimental; the reason being that it
produces a phase of mental contentment which cul-
minates in mental inactivity.

The only intellectual satisfaction that is normal
and that can be beneficial, is that satisfaction which
comes from the consciousness of continuous ad-
vancement. Any other satisfaction means mental
inaction, and mental inaction leads to death invaria-
bly, not only in the intellectual but also in body,
mind and character.


Those who live in the world and who are daily
required to meet the problems of the world should
seek guidance and instruction when necessary only
from those superior minds that have had experience
in the world. Those who live apart from the world
do not appreciate the conditions that exist in the
world. They have not been awakened to the real
nature of those conditions. Therefore the solution
that they may offer for the problem which may arise
from such conditions can be of no practical value.
He alone really knows who has had experience,
though experience is not the whole of knowledge.
It is only a small part, but that part is indispensable.

Minds that live only for themselves or for a
selected few only, will also become narrow in men-
tality and dw r arfed in character. Such living in-
variably results in retrogression because too many
of the elements of life, both physical and metaphysi-
cal, are compelled through the lack of experience to
remain inactive. The entire mentality and the en-
tire personality should be active, and to promote
such activity the entire individual life should be en-
tirely filled with rich, wholesome and intellectual

In brief we should live while we live and not sim-
ply exist. The lives of young people in particular
should be well provided with an abundance of whole-
some amusements and of every imaginable variety,
though this practice should not cease with the com-


ing of the thirties. We should all enjoy this life
to the fullest extent so long as we remain in this life,
though not simply because it is the privilege of us
all to enjoy every moment to the fullest extent, but
also because there are few things that are more
conducive to wholesome experience than that of
wholesome enjoyment. We gradually grow into
the likeness of that which we enjoy. An abundance
of wholesome amusement therefore will invariably
produce a wholesome nature. And by enjoying the
greatest possible number of the best things we shall
naturally and steadily develop the best that is latent
within us.

Every experience that we pass through awakens
something within us that was not active before, and
this something will in turn impress upon the sub-
conscious the nature of the thought that was created
during the experience. In fact the nature of the
experience will determine what is to be awakened
in the conscious mind and what is to be impressed
upon the subconscious. And since subconscious im-
pressions determine the character, the mentality and
the personal nature of man, it is of the highest im-

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Online LibraryChristian D. (Christian Daa) LarsonHow the mind works → online text (page 7 of 11)