Christian D. (Christian Daa) Larson.

How the mind works online

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go somewhere or bring into his presence something
that will suggest a new line of thinking and feeling.
The master mind, however, can change his thought
whenever he may so desire. A change of scene is
not necessary because the master mind is not con-
trolled by external conditions or circumstances. A
change of scene will not produce a change of
thought in his mind unless he so elects for the mas-
ter mind changes his thoughts, ideas, or desires by
imaging upon the mind the exact likeness of those
new ideas, new thoughts, or new desires that have
been selected.

The secret of the master mind is found wholly in
the intelligent use of the imaging faculty, for man
is as he thinks, and his thoughts are patterned after
the predominating mental images, whether those
images are impressions suggested from without or
impressions formed by the mind through original
thinking. When any individual permits his
thoughts or desires to be formed in the likeness of
impressions received from without he will be more
or less controlled by environment. He will be large-
ly in the hands of circumstances and fate, but when
he proceeds to transform into an original idea every


impression received from without and incorporates
that idea into a new mental image he will use envi-
ronment as a servant, thereby placing fate in his
own hands.

Every object that is seen will produce an impres-
sion upon the mind according to the degree of men-
tal susceptibility. This impression will contain the
nature of the object of which it is a representation.
Thus, the nature of that object will be reproduced
in the mind, and what has thus entered the mind will
be expressed more or less throughout the entire hu-
man system. Therefore, the individual who is sus-
ceptible to suggestions and external impressions
will reproduce in his own mind and system condi-
tions that are similar in nature to almost everything
that he may see, hear or feel. He will, in conse-
quence, be a reflection of the world in which he lives.
He will think, speak and act as his surroundings
may suggest. He will flow with the stream of his
circumstances and he will be more or less of an au-
tomaton instead of a well individualized character.

However, every person who permits himself to
be largely and continually affected by suggestions
is more or less of an automaton, and accordingly is
more or less in the hands of fate. So, therefore, in
order to reverse matters and place fate in his own
hands he must proceed to make intelligent use of
suggestions instead of blindly following such desires
and thoughts as his surroundings may suggest.


We are all surrounded constantly by suggestions
of every description, because everything has the
power to suggest something to us, provided we are
susceptible. But there is a vast difference between
permitting ourselves to be susceptible to all sorts of
suggestions and by training ourselves to use intelli-
gently all those impressions that suggestions may
convey c The average student of suggestion not
only ignores this difference, but encourages suscep-
tibility to suggestion by constantly emphasizing the
belief that it is suggestion that controls the world.

But if it is really true that suggestion does control
the world, we want to learn how to so use suggestion
that its indiscriminate control of the human mind
may decrease steadily. For the human mind must
not be controlled by anything, and this we can ac-
complish, not by teaching people how to use sug-
gestion for the purpose of affecting their minds, but
in using every impression conveyed by suggestion
in the reconstruction of our own minds.

Suggestion is a part of life because everything
has the power to suggest and all minds are open to
impressions. Suggestion, theretore, is a necessary
factor, and a permanent factor in our midst. But
the problem is to train ourselves to make intelligent
use of the impressions received, instead of blindly
following the desires produced by such impressions,
as the majority do.


To carry out this idea never permit the objects
discerned by the senses to reproduce themselves in
your mind against your will. Form your own ideas
about what you see, hear or feel and try to make
those ideas superior to what was suggested by the
objects discerned. When you see evil do not form
ideas or mental impressions that are similar to that
evil. And do not think of the evil as bad, but try to
understand the forces that are back of all evil, forces
that are good in themselves though misdirected in
their present state.

By trying to understand the nature that is back
of evil or adversity you will not form bad ideas, and
therefore will feel no bad effects from experiences
that may seem undesirable. At the same time you
will think your own thought about the experience,
thereby developing the power of the master mind.

Surround yourself as far as possible with those
things that suggest the superior, but do not permit
such suggestions to determine your thought about
the superior. The superior impressions that are
suggested by superior environments should be used
by yourself in forming still more superior thought.
For if you wish to be a master mind your thought
must always be higher than the thought your en-
vironment may suggest, no matter how ideal that
environment may be.

Every impression that enters the mind through
the senses should be worked out and should be made


to serve the mind in its fullest capacity. In this way
the original impression will not reproduce itself in
the mind, but will become instrumental in giving the
mind a number of new and superior ideas. To work
out an impression try to see through its own nature ;
that is, look at it from every conceivable point of
view while trying to discern its causes, tendencies,
possibilities and probable effects.

Use your imaging faculty in determining what
you want to think or do, what you are to desire and
what your tendencies are to be. Know what you
want, then image those things upon the mind at all
times. This will develop the power to think what
you want to think. And he who can think what he
wants to think can be what he wants to be. In this
connection it is most important to realize that the
principal reason why the average person has not
realized his ideals is because he has not learned to
think what he wants to think. He is too much af-
fected by the suggestions that are all about him. He
imitates his environment too much, following de-
sires and tendencies that are not his own, and there-
fore he is misled and misplaced.

Whenever you permit yourself to think what
persons, things, conditions or circumstances may
suggest, you are not thinking what you yourself
want to think. You are following borrowed desires
instead of your own desire. Therefore you will
drift into strange thinking, thinking that is entirely


different from what you have planned and that ma;
be directly opposed to your present purpose, need or

To obey the call of every suggestion and permit
your mind to be carried away by this, that or the
other, is to develop the tendency to drift ; your mind
will wander, the power of concentration will weaken
and you will become wholly incapable of really
thinking what you want to think. In fact one line of
constructive thinking will have scarcely begun when
another line will be suggested, and you will leave the
unfinished task to begin something else, which will
in turn be left incomplete. Nothing, therefore, will
be accomplished.

To become a master mind you must think what
you want to think, no matter what your surround-
ings may suggest. And you must continue to think
what you want to think until each particular purpose
is carried out and every desired idea realized. Make
it a point to desire what you want to desire and im-
press that desire so deeply upon consciousness that >
it cannot possibly be disturbed by such foreign de-
sires as environment may suggest. Then continue
to express that desire in all thought and action until
you get what you want.

When you know that you have the right desire do
not permit anything to influence your mind to
change. Take such influences and suggestions and
convert them into the desire that you have already


decided upon, thereby giving that desire additional
life and power. However, you should never close
your mind to impressions from without. Try to
gain valuable impressions from every source, but
do not follow those impressions. Use them in build-
ing up your own system of original thought. Then
think what you want to think under every circum-
stance and so use every impression you receive that
you will gain still greater power to think what you
want to think. Thus you will readily and surely de-
vdlop the master mind.



It is through the law of vibration that the mind
exercises its power over the body. And through
this law every action of the mind produces a chem-
ical effect in the body, that is, an effect that actually
takes place in the substance of the physical form.
The process of this law is readily understood when
we find that every mental action is a vibration, and
passes through every atom in the body, modifying
both the general conditions and the chemical condi-
tions of every group of cells.

A chemical change in the body is produced by a
change in the vibrations of the different elements of
the body because every element is what it is by vir-
tue of the rate of vibrations of its atoms. Every-
thing in the universe is what it is because of its rate
of vibration ; therefore, anything may be changed in
nature and quality by changing the rate of its vi-

When we change the vibrations of ice it becomes
water. When we change the vibrations of water it
becomes steam. When we change the vibrations of
ordinary earth in one or more ways it becomes green
grass, roses, trees or waving fields of grain, de-



pending upon the changes that are made. Nature
is constantly changing the vibrations of her elements
thus producing all sorts of forms, colors and appear-
ances. In fact, the vast panorama of nature, both
that which is visible to the senses and that which is
not all is produced by constant changes in the vi-
brations of the elements and forces of nature.

Man, however, is doing the same in his kingdom,
that is, in mind and personality. We all are chang-
ing the vibrations of different parts of our system
every second, though all such changes are, of course,
produced within the bounds of natural law. We
know that by exercising the power of thought in any
form or manner we can produce the vibrations both
of our states of mind and our physical conditions.
And when we exercise this power to the fullest de-
gree possible we can change the vibrations of every-
thing in our system and thus produce practically
any condition that may be desired. This gives us
a power that is extraordinary to say the least. But
it is not a power that we have to secure. We have it
already and we employ it every minute, because to
think is to exercise this power. This being true
the problem is to use this power intelligently and
thus not only secure desirable results, or results as
desired, but also to secure superior results to any-
thing we have secured before.

When we analyze this law of vibration we find
that every unpleasant condition that man has felt


in his body has come from a false change in the
vibrations of some of the elements in his body. And
we also find that every agreeable condition has come
from a true change in those vibrations, that is, a
change towards the better. Here we should remem-
ber that every change in the vibrations of the human
system that takes us down, so to speak into the lesser
grade is a false change and will produce unnatural
or detrimental effects, while every change that is an
ascending change in the scale is beneficial.

To apply this law intelligently it is necessary to
know what chemical changes each particular mental
action has the power to produce, and also how we
may so regulate mental actions that all changes in
the vibrations of our system may be changes along
the line of the ascending scale. This, however, leads
us into a vast and most fascinating subject; but on
account of its vastness we can only mention it here,
which is all that is necessary in this connection, as
our object for the present is simply to give the rea-
son why every mental action produces a chemical
change in the body.

Since every element in the body is what it is be-
cause it vibrates at a certain rate ; since every men-
tal action is a vibration; since every vibration that
comes from an inner plane can modify vibrations
that act upon an outer plane; and since all vibra-
tions are within the physical plane of action, we un-
derstand perfectly why every mental action will


tend to produce a chemical change in the body. Al-
though it is also true that two different grades of
vibration on the same plane, or in the same sphere
of action, may modify each other, still they do so
only when the one is much stronger than the other.

All mental vibrations act more deeply in chem-
ical life than the physical vibrations; therefore the
former can entirely change the latter, no matter how
strong the latter may seem to be. And this is how
the mind exercises power over the body. Some
mental vibrations, however, are almost as near to
the surface as the physical ones and for that reason
produce but slight changes, changes that are some
times imperceptible. Knowing this we understand
why the power of mind over body becomes greater
in proportion to the depth of consciousness and feel-
ing that we enter into during any process of

Therefore when we promote such changes in the
body as we may desire or decide upon we must
cultivate deeper consciousness, or what may be
called subjective consciousness. This is extremely
important because we can eliminate practically any
physical disease or undesired physical condition by
producing the necessary chemical change in those
physical elements where that particular condition
resides at the time. This is how medicine aims to
cure and it does cure whenever it produces the nec-
essary chemical change. But it fails so frequently


in this respect that it cannot be depended upon un-
der all circumstances.

Mental vibrations, however, when deep or sub-
jective can in every case produce the necessary
chemical change in the elements concerned. And
the desired vibrations are invariably produced by
positive, constructive and wholesome mental actions,
provided those actions are deeply felt. Thus we
realize that the power of mind acting through the
law of vibration can, by changing or modifying the
vibrations of the different elements in the body, pro-
duce almost any change desired in the physical con-
ditions of the body.

What we wish to emphasize in this connection are
the facts that every mental action is a vibration;
that it permeates every atom of the body; that it
comes up from the deeper chemical life, thereby
working beneath the elements and forces of the
physical body ; and that according to a chemical law
can modify and change the vibrations of those ele-
ments and forces to almost any extent within the
sphere of natural law.

To modify the vibrations of the physical elements
is to produce a chemical change in the body. But
whether this change will be desirable or undesirable
depends upon the nature of the mental action that
produces the change. Therefore by entertaining
and perpetuating only such mental actions as tend
to produce desirable changes, or the changes we


want in the body, we can secure practically any
physical change desired ; and we may thereby exer-
cise the power of mind over body to an extent that
will have practically no limitation within the natural
workings of the human domain.



The destiny of every individual is being created
hourly by himself, and that something that de-
termines what he is to create at any particular
period in time is the sum total of his ideals. The
future of the person is not preordained by some ex-
ternal power, nor is fate controlled by some strange
and mysterious force that master minds can alone
comprehend and apply. It is our ideals that control
and determine our fate. And we all have our ideals,
whether we be aware of the fact or not.

To have ideals is not simply to have dreams or
visions of that which lies beyond the attainment
of the person, nor is idealism a system of ideas that
the practical mind would not have the privilege to
entertain. To have ideals is to have definite ob-
jects in view, be those objects very high, very low
or anywhere between those extremes. The ideals of
any mind are simply the wants, the desires and the
aims of that mind, and as every normal mind will
invariably live, think and work for that which is
wanted by his present state of existence, it is evident
that every mind must necessarily follow his ideals
both consciously and unconsciously.



However, when those ideals are low or inferior
the individual will naturally work for the ordinary
and the inferior, and the products of his mind will
correspond in quality to that for which he is work-
ing. Thus inferior causes will spring up every-
where in his life and inferior effects will inevitably
follow. But when those ideals are high and superior
he will work for the superior ; he will develop superi-
ority in himself and he will give superiority to every-
thing that he may produce. Accordingly every ac-
tion that he originates in his life will become a
superior cause and will be followed by a superior

The destiny of every individual is determined by
what he is and by what he is doing. And what any
individual is to be or do is determined by what he
is living for, thinking for, or working for, be those
objects great or small, superior or inferior. Man
is not being made by some outside force, nor is the
fate of man the result of causes outside of himself.
Man is making himself as well as his future with
what he is working for and in all his efforts he
invariably follows his ideals.

It is therefore evident that he who lives, thinks
and works for the superior becomes superior while
he who works for less becomes less. And also that
any individual may become more, achieve more, se-
cure more and create for himself a better future


and a greater destiny by beginning to think, live and
work for a superior group of ideals.

To have low ideals is to give the creative forces
of the system something ordinary to work for. To
have high ideals is to give those forces something
extraordinary to work for. And the fate of man
is the result of what those forces are constantly pro-
ducing. Every force in the human system is pro-
ducing something and that something will become
a part both of the individual and his external cir-

It is therefore evident that any individual can
improve the power, the quality and the worth of his
being by directing the forces of his system to pro-
duce something that has quality and worth. Those
forces, however, are not directed or controlled en-
tirely by the will, because it is their nature to pro-
duce what the mind desires, wants or needs. And
the desires of any mind are determined directly by
the leading ideals entertained in that mind.

The forces of the system will begin to work for
the superior when the mind begins to entertain
superior ideals. And since it is the product of those
creative forces that determine both the nature and
the destiny of man it is evident that a superior na-
ture and a greater destiny may be secured by any
individual who will adopt, and live up to, the highest
and the most perfect system of idealism that he can
possibly comprehend.


To entertain superior ideals is to picture in the
mind, and to hold constantly before the mind, the
highest conceptions that can be formed of every-
thing of which we may be conscious. To dwell men-
tally in those higher conceptions at all times is to
cause the predominating ideals to become superior
ideals. And it is the ruling ideals for which we
live, think and work.

When the ruling ideals of any mind are superior
the creative forces of that mind will produce the
superior in every element, faculty, talent or power
in that mind. Thus the greater will be developed in
that mind, and the great mind invariably creates
a better future and a greater destiny.

To entertain superior ideals is not to dream of the
impossible, but to enter into mental contact with
those greater possibilities that we are not able to
discern. And to have the power to discern an ideal
indicates that we have the power to realize that
ideal. For the fact is we do not become conscious
of greater possibilities until we have developed suf-
ficient capacity to work out those possibilities into
practical tangible results.

Therefore when we discern the greater we are
ready to attain and achieve the greater, but before
we can proceed to do what we are ready to do we
must adopt superior ideals, and live up to those
ideals according to our full capacity and power.
When our ideals are superior we shall think con-


stantly of the superior because as our ideals are, so
is our thinking. And to thing constantly of the
superior is to grow steadily into the likeness of the
superior. Thus all the forces of the mind will move
toward the superior. All things in the life of the
individual will work together with greater and
greater goals in view, and continuous advancement
on a larger and broader scale must inevitably follow.

To entertain superior ideals is not simply to desire
some larger personal attainment, nor is it to dwell
mentally in some belief that is different from the
usual beliefs of the world. To entertain superior
ideals is simply to think the best thought about
everything and to try to improve upon that thought
every day. Superior idealism therefore is not mere
dreaming of the great and beautiful. It is also the
actual living in mental harmony with the very best
we know in all things, in all persons, in all circum-
stances and in all expressions of life. To live in
mental harmony with the best we can find anywhere
is to create the best in our own mentalities and per-

And as we grow steadily into the likeness of that
which we think of the most we will in this manner
increase our power, capacity and worth, and in con-
sequence be able to create a better future and a more
worthy destiny. For it is the law under every cir-
cumstance that the man who becomes much will


achieve much, and great attainments are invariably
followed by a greater future.

To think of anything that is less than the best or
to dwell mentally with the inferior is to neutralize
the effect of those superior ideals that we have begun
to entertain. It is therefore absolutely necessary
to entertain superior ideals only, and to cease all
recognition of inferiority or imperfection if we want
to secure the best results along these lines.

In this connection we find the reason why the
majority fail to secure any tangible results from
higher ideals, for the fact is they entertain too many
lower ideals at the same time. They may aim high,
they may adore the beautiful, they may desire the
perfect, they may live for the better and they may
work for the greater, but they do not think their best
thoughts about everything; therefore the house in
their case is divided against itself and cannot stand.

Superior idealism, however, contains no thought
that is less than the best, and it entertains no desire
that has not greater worth in view. Such idealism
does not recognize the power of evil in anything or
in anybody. It may know that adverse conditions
do exist, but it gives the matter no conscious thought
whatever. And to pursue this course is absolutely
necessary if we would create a better future. For
it is not possible to think the best thought about
everything while the mind gives conscious atten-
tion to adversity and imperfection.


The true idealist therefore gives conscious rec-

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Online LibraryChristian D. (Christian Daa) LarsonHow the mind works → online text (page 9 of 11)