e>. 4^ ^^^}^ IMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I 1.25 m I6J 140 1.4 IIIM 1.6 .. Photographic; Sciences Corporation m 33 WEST MAIN STREET WEBSTER, N.y. ?4530 (716)873-4503 '«. ^ CIHM/ICMH Microfiche Series. CIHIVI/iCiVIH Collection de microfiches. Canadian Instituta for Historical IMicroreproductions / Instltut Canadian da mlcrocaproduetlont liistorlquas Technical and Bibliographic Notet/Notas techniques et bibliographiquas The institute has attempted to obtain the best original copy available for filming. Features of this copy which may be bibliographically unique, which may alter any of the images in the reproduction, or which may significantly change the usual method of filming, are checked below. KJ Coloured covers/ Couverture de couleur I I Covers damaged/ Couverture endommagde Covers restored and/or laminated/ Couverture restaurie et/ou pellicul^e Cover title missing/ Le titre de couverture manque I — I Coloured maps/ Cartes gdographiques en couleur Coloured ink (i.e. other than blue or black)/ Encre de couleur (i.e. autre que bleue ou noire) Coloured plates and/or illustrations/ Planches et/ou illustrations en couleur D D D D Bound with other material/ Relid avec d'autres documents Tight binding may cause shadows or distortion along interior margin/ La re liure serr6e peut causer de I'ombre ou de la distortion le long de la marge intdrieure Blank leaves added during restoration may appear within the text. Whenever possible, these have been omitted from filming/ II se peut que certaines pages blanches ajouties lors d'une restauration apparaissent dans le texte, mais. lorsque cela 6tait possible, ces pages n'ont pas dtd film^es. Additional comments:/ Commentaires suppl^mentaires; L'Institut a microfilm^ le meilleur exemplaire qu'il lui a iti possible de se procurer. Les details de cet exemplaire qui sont peutAtre uniques du point de vue bibliographique, qui peuvent modifier une image reproduite, ou qui peuvent exiger une modification dans la m6thode normale de filmage sont indiquAs ci-dessous. □ Coloured pages/ Pages de couleur □ Pages damaged/ Pages endommagies □ Pages restored and/or laminated/ Pages restauries et/ou pellicul6es [~~1 Pages discoloured, stained or foxed/ D D D D D Pages d^color^es, tachetdes ou piqu^es Pages detached/ Pages ddtachies Showthrough/ Transparence Quality of print varies/ Qualiti indgale de I'impression Includes supplementary material/ Comprend du matdriel suppl^mentaire □ Only edition available/ Seule Edition disponible Pages wholly or partially obscured by errata slips, tissues, etc., have been refilmed to ensure the best possible image/ Les pageti totalement ou partiellement obscurcies par un feuillet d'errata, une palure, etc., ont 6t6 filmdes d nouveau de fagon h obtenir la meilSi'ure image possible. This item is filmed at the reduction ratio checked below/ Ce document est filmd au taux de reduction indiqud ci-dessous. 10X 14X 18X 22X 26X 30X 12X 16X 20X 28X 32X tails du Ddifier une mage The copy filmed here has been reproduced thanks to the generosity of: Library of Congress Photoduplication Service The images appearing here are the best quality possible considering the condition and legibility of the original copy and in keeping with the filming contract specifications. L'exemplaire IWvni fut reprodult grAce A la g6n6ro8it6 de: Library of Congress Photoduplication Service Les images suivantes ont 6X6 reproduites avec le plus grand soin, compte tenu de la condition et de la nettetd de l'exemplaire i\\m6. et en conformity avec les conditions du contrat de filmage. Original copies in printed paper covers are filmed beginning with the front cover and ending on the last page with a printed or illustrated impres- sion, or the back cover when appropriate. All other original copies are filmed beginning on the first page with a printed or illustrated impres- sion, and ending on the last page with a printed or illustrated impression. The last recorded frame on each microfiche shall contain the symbol —^ (meaning "CON- TINUED"), or the symbol V (meaning "END"), whichever applies. Maps, plates, charts, etc.. may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method: Les exemplaires originaux dont la couverture en papier est imprimde sont film^s en commenpant par le premier plat et en terminant soit par la dernidre page qui comporte une empreinte d'impression ou d'illustration, soit par le second plat, salon le cas. Tous les autres exemplaires originaux sont filmds en commenpant par la premidre page qui comporte une empreinte d'impression ou d'illustration et en terminant par la dernidre page qui comporte une telle empreinte. Un des symboles suivants appara?tra sur la dernidre image de cheque microfiche, selon le cas: le sy.T>bole — »- signifie "A SUIVRE ", le symbole V signifie "FIN". Les cartes, planches, tableaux, etc., peuvent dtre filmds 6 des taux de reduction diffdrents. Lorsque le document est trop grand pour dtre reprodult en un seul cliche, il est film6 6 partir de Tangle supdrieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images ndcessaire. Les diagrammes suivants illustrent la m^thode. irrata to palure, n d n 32X 1 2 3 1 2 3 4 5 6 mm T ■•;■■- New Thought Essays. BY CHARLES BRODIE PATTERSON, Mitkor «f "Seeking the Kingdom," "Beyond the Clouds," "Visions of Truth," etc., and editor of "The Library of Health." SECOND EDITION. NEW YORKt THE ALLIANCE PUBLISHING COMPANY, ••Lirt" BoitoiNO. h ■a ■i OoviiMB*, \tm. n aluamu roautmia ooMVAn, I' , Request of Harry Hoadial April 1037 i-:\ - Ix liberated moments we know that a new picture ol life and dntj la already poeaible. The elements already exist In many mlnda around you of a doctrine of life which shall transcend any written record we hKwe.—Balph Watdo Bmerton. ..; '■^mmmtsA i^-x-j.j^-; riHn m immmmm ^i CONTENTS. TAOa A» Ikt«oddotion to thi Niw Thouobt f Lm ▲• A JouBMiT li Thi Mbmtal Obioin ot Dhbasi If MbNTAL and FHTSIOAt CoaBISPOKOBMOM M Tbb IxAtfnia Faouitt M How Wb Makb Oub Envibonmbnt ti Thb EvoLtrnow ot Powbb *• Food bob Mind and Body M Bbbath Vibbation W FOIM AND StMBOL M Mbntal Soibnob Vs. Htpnotum 6t Thouobtb on Spibitual Hbalino 77 FBTomoAt Bbababoh 8t Tblbpatht a SoiBNTino Fact ........ 91 Hbauno at a Divtanob M FAOa 9 . 11 . IT . M . at . n . 45 . 60 . 6r . 68 . 69 . 77 . 8S . 91 . W An lotfodtictkm to the New Thoii^t. *««i**«i*i In the following Emmjb I hare tried, ao far aa I have knowledge, to preaent a atndy of life in ita rariona phaaea from a apiritual baaia, contending that the Ideal man «xiated before the external ezpreaaion, and tliat life'a great object la the unfolding of the perfect ideal. When one haa attained a realisation of thia tmth, he wtll aecAc ito work from the center of thinga outward, thua reTendng irhat la auppoaed to be the regular order of llfe--th» «eq«irenient of knowledge and nnderatanding from witk* •out, by woridng from the circumference toward the center. I do not deny the need or utility of any or all materlad thinga, bnt contend that there la an iuTiaibie force tinrt teda ita outer ezpreaaion in tiiem; liict we ahould under- «tand their true relation aa cauae and effect; and tiict the «xtemid manifeatation haa no power and no extatence — ^aie aa tt derlTea theae qnalitlea from the inner. We are entering a new cydle of religioua thought, in ■which vpirltnallty win midce manifest Ita true ir«iae; aaA 6 TfmD ThmgM Bmt^. with lU Influx will come a brlghtneta and a glow of life hitherto unknown. Thwrf haa been too much gloom— eren deipuir— bound up In the materialistic religion of the past. The time la now ripe for the ectabllahlng of ao evernew religion. You aak, !■ It to ■uperaede CJhriati- anlty? No; It la to rt-prttrnt Chri«tlanlty. It will ■uperaede the CalvlniaUc nightmare, which, hanging orer Ghriatendom like a gre^t, black cloud, ihuta out the light and bllghta the life of the true Chriatrellgion. The the- ology of Calvin haa been like a vine, winding and winding itaelf about a tree of which it la no part and aapplng oat Ita life. But the vine haa grown old and la loalng Ita power to harm— while the tree atlU Uvea. When the Ghriatreliglon lUnda revealed in all Ita purity and glory> the old order of thlnga muat paaa away. John Calvin waa no more a Chriatian than waa Mohammed; they were both Inspired by the law, "An eye for an eye, and a tooth for a tooth." Both went to the aame aource for their rellglona— the Old TeaUment, not the New. The Christ law of non-resiaUnce had no place in their creeds. In the coming religion/ however, life and immortality will be brought to light, and the gospel of glad tidings will be proclaimed anew. The negative and fatalistic philosophies that were the natural outcome of a perverted Christian belief will vaniah before the coming sunshine. In his natural state, man is an optimistic being. Hl» mind, however, may become engrossed in a lutalistic relig- ion or a negative philosophy; and when such is the caae^ his thoughts must necessarily be colored by the nature of An Introduetim to tht New Thought. »w of life gloom— >Ugion of Ing of an B Ghrittl* It will ging orer the light The the- i winding 1 lapping Is loalng When the Md glory,. than wa» r, "An ey» ent to th« iment, not i no place irerer, life the gospel e negative d ontcome before the elng. Hi* llirtic relig- is the case, e nature of Ul« belief. But no man tun be thoroughly happy or well who contempUtPt th« negative aUle of existence, lie that takes the bright and hopejul side Is the one who dues the mort good— and get* the most good out of life. I hare pictured life as a Journey with many roads, all of which lead to one goal. I have tried to show that man, If he would, might understnnd the laws of life aright, and through conforming theretv^ attain to both health and happiness In the Immediate present— or, choosing to dis- regard knowledge and disobey the law, through many and varied hard experiences be brought at last to see that there Is neither rest nor peace save through obedience to the Will of Ood, and that the fire of bitter experience tends only to purify and perfect the life; furthermore, that we are responsible for the disease and distress that come upon ua— for these are only the natural outcome of perverted mental states, there being an exact correspond- cnce between Inner and outer conditions: hence, the mind that images things pure and good, things true and eternal, will express wholeness and strength of body; that, In a word, health is a question of knowledge. I have shown how It is easier to be well and strong than sick and diseased; how we make our own environ- ment by relating ourselves either in the true or false way to persons and conditions about us; how we can make life what we will to make it; that we are endowed with certain powers and possibUltles that, when used aright, attract to UB all things needful; that through the development of latent power /^mes the greatest satisfaction of life; and that we are not to be forgetful of the inner bread of life ■i *3i,f**"-'-'''-"* s Ntie Thought Euaiff. any wore than ef the bread necessary to sufftaia tad aonrish the bod/. I have explained hoT- trae desire and ineditati0n have a definite effect npon the bm \ caoalvg as to breatibe strong and deep— this function, ia turn, hariag a bene- ficial effect upon the body; why we lAoald never worship any outer form or symbol, hut try to understaad arii^ what it stands for; that symbolism has had and will eoa- tiuue to have Ito use as a atepi^ng-atone from the fona to the spirit of things; that none of the faculties with vhid! we are endowed should be put to any perrerted ase, aodi as influencing another mind against its own will, bat Tath«r to advi je or su^^ the true course to follow In Ule —never seeking to compel, it evidently being a pari of the plen of creation tiliat each soul should woiIe out its own aalration; iad thus that Spiritual Bcieaoe has for its object the illnminatioB of the way of life, not the fordag «f ^ny one into the way-~tbe metaphysical healer being ei.fected to let his or^rn light m shine tibat others, sedag and acquiring knowledge thereof, may thereby be ladncad to enter into the way of life. I have trisd to impvoss apon the miads of my veaders -diat we should seek to prove the truth of all tiiiags, hM- lag fast only that which is gMd; that we diouM seek the ^^4^ tor its owa aake, rather than f trough aay lave 4( -the marvelouA or any spirit of cuxfostty in regard to the •oceuU or myat««ions, kaovrta^ thiit tluae Is aa <9id«rt^ «oarse in life and la kaowiedge that brtigs eaeb ■torn •develapnent ia its mtaral way, and l^at we - worship id sriitbt will CM* e form to thvliid! aM, MK9h wUl, tat owlnUle iriirftlie t itaown m for iti tefordng ler being eiadaced An Inirodueiion to the New Thought. ^ coaceming the Iftw that regulates it; that the mind i» to be neither superstitious nor skeptical concerning unfa- miliar things, but should be receptive, so that truth maj find an abiding-place in its recesses; and that all physical things are representative of mental states and conditions. Tiie power to communicate our thoughts to persona at a difetance through mechanical aid is, after all, only the representative of a higher condition of thought-trans- miflsion without the aid of any kind of visible mechanism, Gonditions are just as necessary to fulfil the law by which thougut travels along an electric wire as they are to the law whereby thought travels without mechanical acces- sories. We hive found that if the living thought in the life of man is that which heals him and makes him strong, then this vibratory force can be transmitted directly from mind to mind, giving health and strergth to many— for we are all members of one great body. . 60 far as I have been able to comprehend the teachings of the great Master, Jesus of Nasareth, I believe that the statements presented in these Essays ere in perfect accord with all he taught. None can dispute that he sought to inculcate the love and everlasting mercy of Qod; that God is Spitii, dwelling in the hearts and lives of his children, to whom ho^ve health and life and all other good things; that his kingdom is in the souls of men; Jth&t his desire is that man should express outwardly his inner power; that knowledge and understanding of all things would come through seeking after Qod; and that Divinity is to be sought f*nd found within rather than without. The true Ghristian is the one who lives the Christ life— liiifliiilMi' 2at±32asssa!33:E "sK^ESCtS S!*S*SW»^ 10 New Thought Eitayt. thinking tho Christ thoughts and doing the Christ deeds— his faith fixed in the eternal power of Ood rather than in any external thing. In conclusion, I wish to impress on my readers that Qod's )a.. is eternal and unchanging, and that only through knowledge of and conformity to the law can each and every problem of life be solved and the entanglements that seem to beset us be cleared away. A realisation of Go a in the life is our greatest need, for it will bring to us our greatest happiness. •Mfea»»<« «as« g»rtiiti'iiMinld follow in on], where the prenrion, and, completenem larrow way is |r that the life fact the 6»ly ir attention to mgh knowing, imntable, onr eoneeptionB of . As the tme iit ■itf •iirrirfttitro'i Life M a Journey. 18 inner light — ^that light which lighteth every man that Cometh into the world— diBcloset itself to the soul, a con- scions realization that not only the Way but the Truth lies within thrills every part of one's being. "I am the Way; I am the Truth." This is the voice of Qod speaking in the soul of man; and f^m this altitude we may exclaim, with Jesus the Ohrist, ^'Before Abraham was I am." Before the soul ever gained an expression through form, it existed as an ideal in the mind of its Oreator. Truth, therefore, is neither to be sought nor found in the world without, for the law, the word of God, is written on the tablet of man's heart, and no one can have knowl- edge of this law save as it is made manifest to him from within — save as he can read the word and understand the law. The whole outer world is but the symbol, or expres- sion, of the inner world. Visible things change and pass away, but the force that^ brought them into existence neither slumbers nor sleeps, but ceaselessly continues ita work of creation and re-creation, generation and regenera- tion. In vain do we turn our attention to the outer world for a knowledge of truth. We study the various fomus of life, from the protoplasm to the physical body of man; yet have we discovered aught concerning the life tiiat animates these forms, or anything regarding the intelligence that causes each organiiimto follow out the mode of existence to which it is beet adapter No; we are blind to any knowledge concerning these things. The arts and the sciences prove absolutely nothing advantageous to man in his quest for Truth. It must be admitted by all, if man is a spiritual being, an immortal soul, that knowledge of tilings that pertidn to sonl-growth — to the unfolding of powers latent within the soul— must be of greater importance than anything or everything hi. the outer world. Hare the arts or the ■dences anything to say on this question of soul-develop- 0miiti i Mi i iu~-~^~^''"'~^'''r'i^r«'''' i 'i rt-r ^ I i!; , i I ' j^ New TluMght E»$aifs. denlopment o« the .ge ta Iwmati 1= the letter, louf 1, bind t. «J «the.i the gr.tUl«tlon •«•»«««" '"^\^ hetaow.; htolUe U bounded bj ««« thlng^ •"« "-ll^ rf Site' pUncUihut out The m« that dwell, on *e toX^ pune 0. e^nee ^^^^^ ^ htgheet faculty; hence, he wonhlp. at her t»2k^^° " blLdtotheUghtthatcme. tohlm ftom "^ "S"^^ I. the wnl'. MlTBtlon dependent upon thta InteUectuu ^'ir^r^therf. concerning Me be «ound In tj« Jii^^orlTtben working ?•» *5j' P^.^^^ follow out n line of rea*)nlng that wlU pnwe ™> «™™_^ ^ b^Urf But, In the outer world, how eaaylt ta to tol r,^r^ o'kjpothe*., each ^^*>\'>l^'^JT: ^tlonl Therefore, wholar. and wlentirt. areto a :S^t .tate of dl.NJ«ement Student. tajW*^ «^e line, of thought take exception to the "ypo**"" t^T^t can It be any more « than «»» "^'^ fc™S;.e.t Were their b«*. alway. trw, thete 10^ aC:,ncl.-ve;b.twh.tdotheytoojMn«»e««j erenofthebbad.? J'" '"*"*•• "'^'"^w.^SnT r.^.l«aato«T W4 1'««'«"«*?'*»»t;!!L,^ J^Bce Impart, what purport, to be exact ta^**^ ^JlS iS-7tb.t ril tho« of the «me eto«t« ^Mlto welKht; thow of different element, po-e- ss^ Xt • ai «^ «. '•r^^'s^^i^.s^ i-^wtMi the weiiAt of the «tom of any element i« tfte ■«■« hydwgea to eight pwtt of oxygen. x« «**■** •ir tellect««l er, loalBg eziitenc* Ualltkat Ithellgkt il\» on the to be his ne, and Is ;her plane, itellectaat nd in the le we may tie troth of It it to flni ,cal demoBr I are in a in BtricUy hypothesia jDtd nneatl*' 4 theiv own their logic some caMir my seientlit i one? Wo; iiknovleAie element are ^ts poflseia miinberthat ttstheMuae hat element, deftnite bmA one part ol midtiple e< Ufe as • Journey. 15 hydrogen ii always one, and that of oxygen always eight, in water — one of hydrogen with eight of oxygen generating water. The oxygen is not, therefore, eight times superior to the hydrogen in neutralising or saturating power; they are exactly equal: hence, the quantities taken are called equivalents. Thus, when two bodies combine with a third, they are both equivalents of the third; they are also equivalents of each other, and unite in exactly the same proportions. From this theory of atoms is based the "atomic theory" of the universe. But who knows whether the atom is a divisible particle or not? Who knows that the atom has even an existence? Is not the hypothesis of the material scientist more "vague" than that of the spiritual scientist, who affirms that there is but one supreme Power in the universe, which imparts its own life to all living things and gives of its own intelligence to the degree that all forms may require to express their perfect fulness? Is this hypothesis vague and unsatisfactory, when on every side we see the evidence of life's unceasing action — ^when in and through everything is made manifest some degree of intelligence? There must be a supreme Source from which flow all life and all intelligence; and how can we know the truth concerning it, save as w^ study it in our own lives? We certainly cannot find it in the outer world of form. The God in man declares the troth to him. If we were to listen to that inner voice we would be guided into the way of all troth. The soul, realising its oneness with Ood, its inseparableness from the Source of all life and love, knows that there is but one Power, one Life-force, in the universe, which, speaking within the soul^ declares: "I alone am the life. And the words that I speak unto yon, they are spirit and they are life.** Man's troe kingdom, therefore, is not of this earth; it is the control, by the real %" of both mind and body, so that the indfvidual will mumtig*r uit i'tamta > • ■ jj . ymo Thought Eaiayt. our thought* Into accord therewith. nnivene, Ine ideal. »and only • waited. le higher I bringing 1^ . I * MM .:• r '■..%■■ THE MENTAL ORIGIN OF DISEASE. Every physical condition haa a corresponding mental state. Change the mental state, and you change the phys- ical condition. The body is what we make it — strong and whole, or weak and diseased. If we are in harmony with aniversal law, we must be harmonious ourselves. When our wills are in opposition, through selfish desires or emo- tions, we become weak and discordant The will has a definite effect on all parts of the body; but nowhere it It more noticeable than on the neck. Its true action giyes strength to that part of the organism, while lack of will giyes weakness. Where there is per- Terseness of will, or self-will, it often occasions stiffness or soreness of the neck. The scriptural statement that the Jews were a stiff-necked and rebellious people is only an Illustration of the power of self-will. The arms and hands, as the instruments of execution, ax« closely connected with the will and intellect They are therefore considered the most executive part of the body. It is quite possible, with an educated sense of touch, to perceive different shades of will and intellect simply by the clasp of another's hand; and many are able to deter- mine by thia method whether or not a person is possesaed of mental firmness. Persona that are thoughtfully disposed inyarlably in- cline the head slightly forward; but one whit>se thoughts am constantly striying to reach a given destination in ad- vance of Hie body droops the head and shoulders decidedly -^^ u }i«w Thought E$aayi. forward. Where the head U thrown bwk, it Indicate, phyalcal development and Independence. FrequenUy we notice people with their arm. akimbo; thU U alao an Ind^- cation of an Independent frame of mind. When the arma are carried clo«» to the aldea, howerer, a lack oMndepend. ence la Indicated. Stiff thumba. bending outward, Indicate flrmneaa; bnt when they fall In toward the palm of the hand, a lack of menUUty la ahown. The lunga are acted upon by dealrea. When the^»^ interne and true, we breathe atrongly and d«*ly- Tha right baae of all breathing U the dUphragm; proceeding thence, the breath la under proper control. Our mental facultlea should be uied to develop every organ In the body. Where there U a lack of mind development, the correapondlng organ will become flrrt weakened and t^eii diaeaaed. It la not remarkable that nineteen pe"0»» *» every twenty cr^ troubled with cough., cold., J»d other lung dlfflcultlea. for they n.e little more than half their lung power, their breath being exhaled from the cheat In- rtead of the diaphragm. Dealre 1. properly the aaplratlon for thing, good and true; It control, the out-breathing, while reapon«5 to the dealre 1. the receiving of ln.plratioii cormponding to the Inbreathing. Our ordinary r^jplra- tion la aeldom really rtrong and deep-for It !• only aa man aak. that he receive.; It I. only a. he knock, ihat the door I. opened to him; It I. only a. he .eek. that »»«*»*■: Han I. created In the Image and llkencM of hi. Or^ ator. He 1. endowed with certain facultlea of wul and mind, and hi. Mlvatlon dependa upon their proper w ud control. HI. mlMlon I. to work out ^e Pf^«~ "* P??" dbUltie. wrought in him from the beginning. After aii, tbi. i. only a reawnable^rvice; It I. the one duty he owe. ipQod and to hi. fellow-men. Through thl.develo,«aent S mort truly worriiip. God and become, mort helpful to hi. race. ,.,*Mnimim muitiuiii ifl»'i|rii»«<»^.»flwBM«B The MmUal X)rigi» of Ditetue, It ndlcttM Bntly trc I an Indl* thearmi ndepend' , Indicate m of the these are ^ly. The roceeding ir mental in in the nent, the and then »eraoni In And other half their » cheet in- Mpiration t>reathing» nepimtion ryreepira- !■ only M ca that the he flndt. at hie Ore- f eoul and ^ernaeand raandpoe- After all, ityheowea ^elopment ; helpful to Mental Impoliiea have a decided and definite action «pon the heart; but no impnlae ia lo itronji in thia reapect •a that of lore. True lore — which la the lore of nnlTeraal good; which ia the lun that ahtnea for all; which ia benefl- cent— atrengthena erery organ of the body to a degree equaled by no other aonl impulae or mental faculty. It ia the crowning, dominating influence in the loul of man, tranacending all othera. When Jeaua waa aiked concern- ing Ood, he could form no loftier conception than the tilgh- eat Impulae of bia own muI. He anawered, "Ood is Love." AU intellectual conceptions of Deity are tu nothing when eompared to thia expreaaion of a feeling so great aa to be ladeacribable in human language. The blood correaponda to the life-force which ia "in all, through all, and above all." From the heart of lore, it la •eat couraing throughout the organlam to repleniih ita aeeda After fulfilling ita mlaaion, it returns to the heart, whne it undergoea a proceaa of purification and renewal — whence it proceeda again to supply the needa of the body. In thia interaction of heart, blood, and body, we find typi- fied the correapondence ezlating between Ood and man. The rital forcea proceed from the Supreme Heart of the •nlTerae, to nourlah and aupply every living thing therein; then they return to Ood, to be again aent out on their tItI- fying errand. "We live in Ood, and know it not" The brain la undoubtedly the principal orf^n of the mind, but the mind b^ not the chief part of man; neither la the brain the chief part of the body. Mind of itaelf orlf- laatea nothing; it la ever acted upon by the higher imp&laea of the aonl. Mind la not the germ of life; It la merely Ita ffefleet4>r. It derlyca Ita being from the higher Impulaes, and ita office ia to relate Itaelf to them. In thia manner, man may become tmly rdated to the enter world. The bodily organa eorreapoading to man'a Innermoat Mag are tboae located In the tmnk— chiefly the heart •Mti v-j^^. !!-^*''i,*r-*-- 10 Tfew Thought EaMoyM. WbtB the he«rt li affeotpd by •mottoni pwKlu xkI from without, we exjH'Hence irrcKuiarity of a '«ou. V, I -a th« life of man •♦•eini to he thu« tainted— a f ndltlon Invarlar bly cauaed by a wrong relatlonahl^ ♦•^ hla enylronment- th« blood, after a Ume, becomea 4. Uoned;" It no longer carrlea true nourlahraent to the different parta of the body. Then It la aald that the blood la "dlaeaaed." There are different expreaalona and degrcea of thla llfepolaonlng condition: for inatance, one form of it la called rhenmaUani; another la evidenced by cutaneona eruptiona, etc. Anger haa a decided effect upon the blood, producing flrat an eicewiive flow. Aa atated In the prevloua article, wherever there la an exceaa of action, there muat be a cor- reapondlng reaction. It la not poaalble for any one to In- dulge in repeated outburata of anger without adveraely affecting the blood. Mental Inflammation will aurely re- ault in phyaical Inflammation, aa one cannot be aeparated from the other. Anger, hatred, fear, aelflahneaa— theae ar« the cauae of more phyaical diaeaae than all other menUl atotea combined. Bile derivea ita true action from •wee^ neaa and kindneaa of diapoaitlon; ita flow ia then directed to the correapond' nr«da of the body. But ita falae action ia uaually caiur** ^ ' ' ntal bitt'^i-neaa anil a feeling of r«- pnlaiontowW^ t^- ofi'^'thlnga. True phyaical digeaUon cornea through proper mental digeatlon. It la noticeable that Intellectual people wre generally troubled with either Indigeation or dyapepala. They make the Intellect the god of their being, dependlnf on It to the exduaion of the higher Impulaea, thereby pro- dndng an unbalanced aUte. The InteUect ahould not be underrated; it ia neceaaary, howerer, to ahow Ita trae rrta- tioB to belng-aa a refMor, not a producer, of light One of the moat common cauaea of Indigeation Uea In the effort of certain j^raona to acquire knowledge rapidly. They ■imm teMHM The Mmial Origin of Ditmm, 9i | »;r^i^t>*«>^ ^'•*»***«*'' ■ • -i- aj iii gM iir agi Te plate, keratluui tit-actloD »ther be- eto ftucb movt im- wly upon hemindt ) thooeof n • heredity an entire en yeura, inherit • luite nat- renty-one ted. The than the e parents B «heredl- plaeedby sally com- ity of the ire canted edical an- e through plays an from the e ignored.. of mental are a pro- talcen lit- niqnity of md fourth The Mmtti Origin of Ditease. 29r generation of thm that *annlshed )w often i to wait lecessarj «. MENTAL AND PHYSICAL C0RRE8P0NDEN0ES. The law that demonstrateH that force displays Itself by working from within outward Is the only rational ex- planation of the visible world. The form expressed by force is of no significance in our comprehension of the law. If followed from its origin outward, It will be cognleed as but a sign or symbol corresponding to the thought within. If the human body corresponds to the mind within, does it fairly represent It? Or may we take Into account the tension, resistance, and pressure of other things and conditions without? Such influences are Impelled chiefly by human thought. We live in an atmo»,phere of thought- currenta— of thought-vibrations. Unless, by the law of correspondence, there be that within our own mentality that corresponds to this disturbing thought-Influence of others, no reflex action Is possible from within to the human body without. Hence, we are the arbiters of our own destiny. We must place ourselves in perfect har- mony vrtth the law, and build our house upon a foundation Even the effect of ante-natal thought-influence upon the mentality of a child (evidenced upon Its body) can be overcome by knowledge and practise of this law. Happi- ness may transfigure a countenance of very ordinary ap- pearance to one of beauty. Where there is beauty of form, interior harmony or beauty of thought must exist to a • "And the nOn dMcended, and the flood« came, and the winde blew, and beat upon that honwi; and it fell not, for it was founded upqn a look."— Mali. viL, S8. -m i I I •.■■* 26 New Thought Euayn. great extent. Perhapt for generations iome peculiarly hapmonlouB quality of mind has asserted itself, and, un- consciously adapting itself to the law, has produced the outer expression of a beautiful being. In turn, such beings, by cultivating discord and Inharmony through adverse thought-action, can change their appearance and that of their posteri^^ to imperfection. In each soul, how- .€ver, lies dormant the power to surmonnt these conditions, to free itself from the shackles placed upon It by other and stronger minds, to assert Its sovereignty, and to blos- som under the sunlight of true thought into the bodily ex- pression of a perfectly ordered mind. Therefore, we can- not altogether hold others responsible for the effects «< untrue thought-action upon our bodies. The principle of correspondence between mii^ a»d body is based as follows: Man Is heaven wlthhi— earth without The Divine spark dwells at the very ceotre of his being. His garment of clay, which Is the outward ManifesUtlon of his being, belongs to all that Is external In creation. Man unites within himself two worlds— the outer and the inner; but one law acts through both. The outer 28 the natural sequence of the inner, which is tiw vital spark, the enduring nature of maa. AW growth proceeds from this Inner man. The outer is of ttaeM noth- ing, *. «., It Is entirely dependent on the Inner being. Every change that affects It Is the result either of growth or of lade of growth. The body Is at best Ijut a transitory mani- festation of mind. These two entitles, the outer and the inner, appear to be separate; but they have a very real connection. The true correspondence of any outward conditioB is only U be foimd through a knowledge of Its Inner r^resentaUvse. The whole visible creation Is but an expression of thought All outward manifestation is but the symbol, or dcrtldng of thought, which is constantly shaping for Itself new ap- "MMiRMIIIPMP Mental and Phy»ieal Corrtgpmdenoes. 27 ^culiarly and, an- iiced the rn, such through tnce and jul, how- nc^ltiona, by other itoblulse that nulacrum false emo- sal organ- toe works I action is ' impulse; ons exter- ill find ito en caused ivevev loss !tion takes [uently re- is nsaally caused by mental shock. It may be regarded as a with- drawal of the life forces; i. e., the blood, no longer flowing naturally throughout the body, falls to carry suffi- cient nourishment. Paralysis may be caused by different kinds of mental shock— anything that strikes deeply Into the life of the Individual. A failure in business often causes paralysis, the lower limbs in that case being affected to a great degree. The limbs correspond to the sustaining power; and, through the loss of money, the personality believes the sustaining power to be withdrawn. Sometimes, without shock, when the rest of the body seems perfectly well, the limbs lose their power of locomotion and refuse to carry the body. This Is usually caused by the loss of friends or others upon whom the person was dependent, or by the loss of worldly goods. The true sus- taAning power— the power that will sustain in any or every emergency— is to be found In the "One Source of Life," the only Power that sustains us eternally. All the different senses have their inner correspond- ences. We see with our minds, and according to our mental vision will be our physical sight. A person with very little mentality may see clearly at a great distance as well as near at hand; but, regarding this and all other faculties, the plane to which the person belongs should be considered. Comparatively little is required of a per- ■on on the animal plane of existence. Obedience to the law on that plane is the only thing necessary; therefore, one who has advanced no further might be remarkably advanced, physically, without showing any different order of intelligence from that displayed by an animal. But even on that plane it is necessary to have all the wisdom of the animal kingdom; thus, throughout all the varying planes of thought, the outer must ever respond to the inner. Those who are "far-sighted" will be found to have some condition of mind corresponding to that weakness. ' A .^ ''W^ iMbMii so New Thought Eanayi. t careful examination will »how that, regarding thing* apavt from them«eUe8, they can Bee clearly. Posalbly they ar« interested In the welfare, hablta, or cuatoma of other ntp tioni; but concerning surrounding condiUona and people they are blind, or form but a weak conception. A corre- apondence may be found between family neglect and this condition. The opposite condition, near-sightednesi— whereby people see objecta near at hand distinctly, b«t v^ry Indistinctly those at a disUnce—flnds its correspond- ence in InteresU confined too closely to family matters and an immedUte circle of friends: thoughts that gire but little if any attention to outside matters. Very often the conditions are Inherited— the thoughts of the parents have left an Impress on the mind of the child, and the latter, not haTlng overcome these parental conditions, coatlnuM In the same li|ie of thought. We should all see clearly, both at a distance and near at hand. In recognising immediate duUes, we should not be unmindful of the fact that we are members of one fam- ily; that each part of the human race is essential to all other parts, and vice veraa. When our sight becomea clouded, and we see objects but dlndy, we may become cognisant of the correspondence If we examine our own mental state. We are sure to recognise a decided limita- tion in our mental viaion, and If we remove thla condition our phyaical sight will quickly correspond, become Im- proved, and In time fully restored. A change of sight attributed to advancing yeaw pea^ ceeda from an altered train of thought With moat par- sons the eyesight Is better In youth and early manhood than In middle age. There are perioda In life when ilM sight certainly changes. Dimness of vision occurring, at middle age corresponds to a lack of mental perceptton* regarding many things that were thought to have been clearly understood In the paat. Inatead of each day add- r .,jutiiiii>Miiwiiiii Mental and Phytical Corre»pondencet. t& ngt apavt ' they are other BMr ad people A corre* t and this tedneMi — Dctly, Iwt >rre«poiid* J matten ^t giTe but often the renta have the latter, COBtinUM i and near ■hoold not »f one fam- itial to aU t becomea ay become e onr own led Umita* I condition ecome ini' yean iii»- i moat par f manhood e when the occunrtiV perceptton have been sh day add* log clearneM to our perception of their attrlbutei, we find our Ideaii becoming more vague; we do not rely upon our own view, but reaort to other means to have tae subject placed more clearly before us. These methods correspond to sight derive.! from without, rather than from within; from books and from the minds of others, rather than from our own. Occasionally, aged people experience a renewal of sight; this corresponds to an arwakenlng of the apiritval powers within— to the Inner perception of truth. Many persons are said to hear better with one ear than with the other. This is eaaily explained. Some people care to hear only one side of a question — that en which their sympathies are enlisted; they are not willing to hear both sidea. Again, there are persons that do not wish to be disturbed by having to listen to a recital of the sorrows of others. They consider it an advantage not to have their conscience ruffled by the knowledge that such mia* fortunes exist; accordingly, they close their ears, harden their hearts, and go through the world In total disregard of the welfare of their fellow-men. The relationship between the blood and its circulation is of great interest; for the blood symbolises the Principle of Life, which is in all and through all. Soul-Impulses acting on the blood produce a healing influence; purity of thought begets purity of blood; true mental action causes the blood to flow normally throughout the body. Condi- tions acting on ns from the outer world are largely respon- sible for mental impurity and improper circulation of the blood. A disturbed circulation can nearly always be at- tributed to the emotions. One who thinks to excess will find that such action produces an untrue movement of the blood, cauaing it to flow undnly to the head. The brain demands both rest and nourishment The circulation should tend as much to one part of the body as to another. True circulation is ,*' .? '] ' .» l!ll " ■ ■. I ^ mmmM tiiiltiimtli 'm- N9W Thought Euay*. W: effected through an eyen deTelopm^nt, to thtt no one fae* ulty «ball predominate. All unpleaaant emotion* have an adverae action on the blood. Ang^r, hate, malice, etc., no poison the blood that it cannot give the desired nourish- ment to the body. It la not the food we eat, but the thoughts we thinic, that produce impure blood. *'Not that which goeth into the mouth deflleth a man," but out of the mind proceed evil thoughts, which defile the blood. Keep the thoughts pure, and the blood will be correspond* Ingly pure. Control all unreal, emotional conditions through the higher understanding. Digest that which la essential to your highest welfare, and the mental digestion will become physical; the food eaten will digest thor- oughly, become asiimilated, converted into blood, and serve to nourish and strengthen the body. A pure, un- selfish mental and moral life purifies the physical life. Strong thoughts make strong bodies. <)< •* HJlw i ifeff i i i rt i iii l iw iiB r> one fac- « have an «, etc., io 1 nourish- , but the 'Not that at out of he blood, rreapond- onditlons which la digestion [est thor- lood, and pure, nn- Bical life. THE IMAOINO PAOULTY. The limitations of mind may be more clearlj defined than is generally supposed. Mind is an outgrowth of tha soul, as the body is an outgrowth of mind. If ind is that aspect of being that relates man to the world of form. In erery phase of action it deals with form; so that every thought conceived by man images Itaelf in his mind. Chief, then, among all the mental faculties is this power to image; and it may truly be said that every thought wt think contalna within itaelf a picture, and, further, that these thought-pictpres affect the body either for health and strength, or for slcknesn and disease. We are acted upon in two ways — by the forco of Ufa within and by the forms of life without; hence it may be aaid that man llyea in two worlda. Besidca the material consciousness of life, there is also a spiritual consciousneaa. There is something within man wliich tranacends his ueuae- nature, and even hia intellectual and reasoning powers — aomething that reachea far deeper into the inner conaciona- neat of life, which we might denominate the intuitive (spir- itual) nature. It waa to that ''something'' that the Apoatle Paul referred when he said: "For the word of Ood la quick and powerful, and aharper than any two-edged aword, piercing even to the dividing aannder of soul and spirit, and of the joints and marrow, and ia a diacemer of the thoughts and intenta of the heart'' (Heb. iv. 12.) Thials the word of Ood that ia trying to make itaelf felt in the Uvea of men — ^the Word that became fully manifested in the life of Jesua the Ohrist aifswr ■.■^.:^^\-A?^-^A:.vr-:y-,'::!^-m'^m^^ ..i£smmm t^mmmM u Ntw Thought A'Mdy«. Am aao lltteni to the Totc« of the Ellghcr coming from thlf lamer conactouMoeM of life, he has a M«ni« of being re* lated to everything. Tbli Inmr^r feeling make* hlin de«lr> ooa of doing good to all; It baa the effect of eaualng him to ite thing! In their tme relationa, so that hU mind becomes filled with the harmonlea of life; and, In turn, the thoughts pictured In mind produce harmony and atrength of body. The abatract qualltlea of faith, hope, and lore, whll« nnplctnrable In and of themaelTea, have yet the effect of becoming aaaoclated with the forma of life: ao that the mind, being acted upon by theae Inrlidble Impulaea of being, Imagea only thlnga harmonloua and b^iutifnl. Then, again, there la the action on the mind from the worl4 without We find that here the unity of life la loat alght of; and the mind of man, having many thlnga of aeeminglj opposite naturea to contend with, queatlona the good and •▼il of theae Tarying conditiona. Malhy of theae atate|» produce in the mind feelings of resentment, ararice, anger, hate, etc.; In fact, all the erll emotions that affect the mind come from seeing things in wrong relationship to one an* other. They all come from the outer world— from things that seem discordant Now, the external worid Is not to be viewed as evil; nothing Is evil In and of itself. Evil is the result of the false Imaginings we Indulge in; it is our partial way of conaidering thlnga; it ia a rereraal of the true method of thinking, which worlia from the inner outward. All the different mental conditiona emanate frdm ttn imaging faculty, and by ita proper control and directioii we may achieve results in every way beneficial. In its tme development we will find certain processes to be of great assistance. If we form the mental image after the true impulse, which enters the mind from the soul, the plct* ure will be more nearly perfect than that which should co»e aoiely from external aurronndlngs. Lore for thingfi 'itrtitf'iV ' Tk§ ifMifing Faculty. ning from ' b«lng fe- ll tm d««liv Dg him to i becomes ) tboughU ti of body. >?e, whll* B effect of » that th« tpolaea of b^iutifal. the world lo«rt Bight ■eeminglj good and eae itaten ice, anger, t the mind to one an> om things !d aa eril; tnlt of the al way of method of i from the 1 directioii U. In tta • to be of i after the 1, the pict* iCh ahonld for thlngfi pore and beantlfnl !■ flnt an Inner vtate; but thii will iner* Itably find ita perfect corretipomlence iu the world without. TbU applies both to persons and thloKs. The abiitract utiat associate Itself with the concrete; bat the abstract exiats first. It would not be possible to conrey bjr any mental Image the Idea of htm to a mind that never felt Ita Inllaence; neither could we make known the qualities of faith and hope, through word -pict ores, to a mind that had neter felt them. These are soul feelings, which transcend all mental action. Two words may be used to expresa states of conscious- aess that act in rery different ways upon the Iningln;^ fac- ulty. These words are Unpulte and emtdian. 'Ihe former is need In a sense that refers to such qnalities as faith, hope, and lore, or that which enters the mind from the soul. The latter is that "something" produced by outward canB«$»— persons or enyironment It is noticeable that the most sublime and • xulittd human feelings are not the result of outside i2tt1nt>ttt her hand, the lowest and most degraded centimeut is athibut- able either to other persons or to external conditions. Take, for Instance, the action of a true ImpulHe on the heart: it causes the blood to circulate more evenly and vlg- oronaly throughout the whole system. Where the circu- lation is Imperfect, it proves that the emotions rather than the Impnlsea are the mental directing forces. Emotions are caused by selfishness; they are of a personal character. Impulses are caused by the higher nature of man, and ore of a nniveraal character. Oonsider the action of emotions on the stomach. This organ is affected by everything in the outer world, and especially by our environment and the Iieople with whom we associate; thus, when the mind becomes filled with bitterness toward persons or condi- tions, we And the physical expression of acidity In the •«*«.;.■ ' J^>" ' .y 36 New Thought Essays. PI ■tomach. Oonsider also the action of faith and trust on the liter and spleen. It renders their functions normally active, while worry and anxiety, which are emotions pro- ceeding from external causes, always occasion thife'»a eii The Imaging Faculty, 87 Health and happiness come from an imagination directed and controlled by the highest that is within man, while mental discord and physical disease are the resnltants of an untrained and nncontrolled imagination. "Imagina- tion rules the world," said Napoleon; bnt we must remem- ber that the world for each and all of us to role is that of L'ind and body. This world, rightly ruled, will have a benoflcent effect on the greater world about us. Perfect dominion and control of this world of ours can never ensue so long so we picture in mind things that are contrary to our knowledge of good. We should bring every thought into subjection, so that each one shall be pure, bright, and uplifting. The mind that pictures to itself sin, sickness, and disease, must con- tinue to dwell in these states, and the body will be fash- ioned after the mind. The Christ gospel is the proclaim- ing of glad tidings, and we should carry glad tidings with us. Our every thought should be fashioned by the love, the hope, and the faith of life. We should rise above contra- dictory states of being — above the discord and unrest of material consciousness. What we wish to be or to do in this world we must get clearly imaged in mind. Whenever we want to impress anything on other minds, we must have that picture clear and distinct in our own; and in order to make it effectual we must hold it before our mental vision so that the picture 'becomes virtually a part of us. By this method we get the tme action of will to make effectual the thought we have idealized. Everything that man makes is thought into «xistence; and the more the imaging facility is developed the more expression we find in the outer world. We see it expressed in more abundant statuary, paintings, and books; in public buildings, gardens, parks, and dwellings. Everything that man fashions or gives expression to in the •outer world is first imaged in mind— and according to the St New Thought EMOfft. lm«ge will be the expreMlon. And it is eo wiih our thoughts on all the matters of life. Harmony of thou^i and strength of purpose will and mu$t find their expresvioii in strength of body and perfection of form. ffJIi' •'■'mtp'' iM v mit'i5 \ mm&sm'!Simm»i Hih onr thOQC^i prewioB HOW WE MAKE OUR ENVIRONMENT. In connection with the imaging faculty, we should consider environment and its effects on the life of man. The world is just what we make it: heaven would come to us here and now if we would become truly related to our environment To illustrate my meaning, let me relate an incident that occurred some years ago. I was one of a number of persons that were seated in a large, pleasant room. Pictures of merit were on the walls, and beautiful bric-a-brac was displayed in an artistic manner about the place, the whole giving an air oi comfort, if not luxury. Outdoors the autumn winds played havoc with the leaves, and at intervals the rain fell in torrents. A lady was seated at one of the windows looking but on the scene — a frown darkening an otherwise pretty face. While she sat there, another lady entered the room. The visitor had been out in the storm and the rain was dripping from her garments, but her face was bright and happy. The lady who had been sitting near the window arose and greeted her, remarking: ''What a horrible day it is to be out in — ^nothing but rain, wind, and black clouds!" The other replied: ''Why, my dear, the sun has been shining all day—at least I have thought it was!" After a few min> Qtes' conversation she went out once more in the storm, ttanquil and happy, while the other lady turned to one of the company, reiharking: "I think Mrs. Blank has gone crazy since she has taken up mental science. The ab- surdity of her saying that the sun had been shining all day, and such a miserable day as this hai; been, too!" ■•< -mfm ";"?-j" i J; ' y 40 New Thought Euaya. One of theae ladiei had been in a bright, cheerful roo^, without any ao-called phyaical discomfort; the other had been out in rain and wind. Which of the two was cnuy? I leave that for the reader to decide; but there can be no question as to which was getting the more happiness out of life. After all, the heaven within shapes the heaven without; beauty of thought relates itself to things beautiful In the outer world, and refuses to see the discordant side of life. Inner harmony recognises the outer harmony. "To the pure, all things are pure." People are coutinually finding fault with their environment, and feeling that in some way they are not getting their juat dues, when they are actually reaping the fruit of the seed they themselves have sown. As we are going to try to view all sides of our subject, let us begin with the physieul. We live in a country where there are extremes of heat and cold; where one season follows another In quick succession; where summer's lux- orioua foliage disappears before the blasts of coming winter, and the grassy meadow is soon hidden by the snow. Each season, however, seems necessary in the grand econ- omy of Nature; each has its own peculiar beauty itnd pleas- ure. It Is characteristic of human nature that one person will love the springtime best of all the seasons, while another rejoices in summer; another finds the autumn most suited to his pleasures and needs, while still others think they get most out of winter. If one person could combine within himself these varying valuations of the different seasons, or could learn to adapt himself to the different changes of climate, etc., greater happiness of mind and uniformity of satisfaction throughout the year would result. Whoi we recognise the many likes and dislikes regard- ing these things, we are led to ask: Are different condl> 'm Jk W^^m- How We Make Our Environmrnt. a tiont and feelings the remits of the seasons, or are they doe to the way in which people relate themselves to the seasons? Persons that belieye only in the material side of life will say that "constitutiop/' is at the bottom of the matter, and that a "delicate" constitution will thrive better in one season than in another. Just here we might ask, What makes a constitution delicate 3r otherwise? We will not stop to discuss this question now; but will say that we must look to man's mental conditions, rather than the physical, to find the reasons for a weak and delicate or a strong and robust constitution. One thing to be observed in the study of environment is that anything man fears possesses (for him) a certain amount of evil. He looks on things as good or evil as they seem to affect his own life for one or the other condition. If he believes that through dampness, draught, or sudden change of temperature, he has "taken cold" or has some other physical ailment, then these things fill his mind with fear and are regarded by him as evil. It is the mental con- ception that makes a thing good or bad, and the evil thing has always a bad effect on the body, while the good thing has always the opposite effect It is easy to see, then, in the light of this, the reason for the expression, "What is one man's food is another man's poison." At certain times we go out in the cold air and feel very chilly; again, when it is much colder the weather seems to have no effect upon us. In summer there are times when we feel the heat much more than at others. The fact is that when the mind is in a state of poise we offer greater resistance to heat and cold. A mind that is at peace with itself will offer far greater resistance to sickness and dis- ease of all kinds than one that is flUed with discord. The mental attitude we should assume, then, in order to get in tunc with our physical surroundings, would seem to be as follows: First, all the seasons are necessary, and ■p,"| i' i > W i •rrr -■v. t. :;.. . 42 New Thought EMay». whatever if necessary mufit be good. Again, alloF the mi"^ .^i t>^' dKc!l ea the beauty and grandeur of Nature in all hi ': ■ ^ « — !n sunshine and cloud, In calm and storm; feel tha^ 1 are at one with all, that the Power that brought yuu into existence is making itself manifest in all. In other words, become one with the whole force of life, and realise that all things are working together for good. Rejoice in the sunshine and in the storm: the same energy acts in both. Ood as truly covers the earth with snow as M'lth grass. ''Day unto day nttereth speech, and night unto night showeth knowledge." All we see about us in the material world are Ood's words moulded into yisible forms, .and if we would only become truly related to these forms they would all serve to strengthen us. The wrong thoughts we image in mind (which relate us to environment in the false way) are the things that tend to weaken our bodies and to fill our minds with fear and unrest We should try to see the bright and the true side -of things in the outer world, and should cease grumbling -about the -weather — ^it only makes it seem worse when we take that course. Let us make life happier and better worth the living by pointing out the good that comes from what heretofore we have looked upon as evil; we thus shall make a new environment for ounelvet in thla wondmiisly beautiful world we live in. Secondly, the way we become related to people is a question to which we may have given little if any thought; but on the true relationship of life depends all that is here worth having. The world about us takes on brightness or gloom precisely as we are related in the true or false way to life. The thoughts we think and the habits formed through thought processes are the causes that operate for freedom or bondage. Through unreal mental pictufve — -the false imaginings of life — we iare building about us •widls that shut out all natural light and freedom; and* Brno We Make Our Environment. baying ihnt ooiMhM in, we complain of onr environment, when, with the aasittanoe of the people with whom we have become falielj related, we have made It Joat what it ii, or rather what it leema to be. How, then, we aik, ii environment made? We make the false variety through allowing the mind to picture unreal statei of eziitence. We become related to the weak and diieaaed Bide of life hj thinking thoughts of weakneM and diiease for onnelvei and others. Our thought reaches out and unites with such thought the world over, so that all the weak and diseased people on the globe become our nearest relations; our thought acts on them and theirs reacts on us, and so it all goes to swell th6 discordant thought of the world. Again, thoughts of poverty and want enter the mind and invariably seek their own level, and the seed planted brings its inevitable harvest of pov* «rty and want. Or we send out the vultures of slander, malice, hate, jealouif^, and revenge, hoping thereby to Injure others and rejoice ourselves; but the eternal law of Qod stands in the way, and we are made to realise that Whatsoever a man soweth, that shall he also reap,** and the shame and misery we had hoped to heap on others have returned to curse our own lives. Karma acts. Well said the Master: <Qrageona ifying and biealth and e more we [, and the 7 seed will f the thorn we BOW the ■hall reap lan eoweth, THE EVOLUTION OP POWER. Janna, the two-faced god of Roman mythology, waa believed to be the Janitor of heaven, and on earth the gnardlan deity of gates and doors. Numa PompUlua called the first month of the lioman year after Janus, and dedicated a covered passage near the Forum to him. Thla passage contained a statue of the god, and had two entrances, which were always kept open In time of war and closed In time of peace. While the Janus of mythology has been relegated to oblivion, and is no longer worshiped, yet we find an exact correspondence between the Roman deity and the mind of man. The human mind is the janitor of heaven and has the keys of the doors of earth. Mind is the servant of the soul and master of the things "here below." It stands between the world of force, on the one hand, and the world of expression on the other. It la double-faced in that it has the power to unlock the gates of the inner life and to solve the mysteries of the onter. When both passages are kept open, it receives on one hand and gives on the other. There is an Influx of life from the soul that manifests itself in the world •f form. Life on this plane of expression may be likened to a battle-fleld. The kingdom of heaven is taken by vio- lence. Through struggle and suffering is man perfected; through weakness his power is made manifest. Now, the Jmam that sits midway in the passage must see that both dvovwaya are kept open during the battle, so that he may t 40 A'eic Thought tUnayH. ^" receive light from each. The exercise of certiiln qualities of mind are necessary In order to iwcceed In this. Thr<^ great essentials may- be summed up In three words: meditation, contemplation, and concentration. (1) Meditation Is the entering into the Inner conscious^ ness of life; the communing with Owl; the becoming one with the eternal Source and Fouet of life. It la purely subjective, dealing alone with the splrlti^al side of being. Here the mind receives Its forte aad power and »• acted upon by the causes of life. Life, in all true medita- tion, la mft. Personality and the myriad things of the outer world are lost sight of; the spirit la man and the universal Spli^lt blead In the unity of life, so that Qod lives in the life of man and man lives in the life of Qod. But this inner force must find eipresslon—muit »ak« Itself manifest; and the human mind becoroei the vehicle for its manifestation, With the force and power acquired in the inner life, the passage-way of the oute? world is opened. (2) The mind uses another faculty— eoneentratioa—' to make manifest that which It has received. Concentra- tion is neither ?orce nor power; yet, without tt, man can- not manifest either force or power In the outer world. Lacking In concentration, the mind dissipates the force acquired In the Inner world. We may tnke a suaglass and allow the rays of the sun to pass aimlessly through It; the force passes through the glass but ptoducas no rUlble manlf est*tlon. When we bring the ray« to a focus, however, power begins to manifest Itself, ihe glass and the focus are not power, but they serve tis means by which the expression of force becomes a visible reality; In other words, the Invisible produces its action on the visible. So with concentration of the mind: of itself, It is neither power nor force; but it is the vehicle through which come* the greatest expression of force and power. tJoncentra- / in quallticw ree wordii: 1. f coniclout^ i becoming life. It U tiial »lde of ciwer «nd *■ rue m«^llt«.' logti of the lau and th# o that Qod life of Ood. mutt make ! the vehliile ree acquired te^F world la jentration-— Ooaceatra- It, man <»ui* mter world, ei tb« farce a anaglaaa wly through prodaces no j!9 to a f ocna, he glasa and ma by which Ity; In other tYlalble. fik^ it la neither which cornea- Ooncentra- TKe Evolution of Pokw. 4T tloo deala alwaya with the objectlre; It concerna Itaeif with the tbluga of the outer world. (3) The third faculty la contemplation, which, to a degree, unitea the other two facultiea. Contemplation may partake of both inner and outer Impreosioua; it la th« connecting link between meditation and concentra- tion. In the contemplative itate, the mind may be laid to go eaiily to one point or the other. It may be compared to the time of peace, when the gatea of the parage of Janua were cloaed. It la the point of polae between the inner and the outer— when there la a ceaaatlon of activity; but thla c«aaatlon la not laatiug, for the mind alternately acqulrea force and power In the Inner world and uae- It in the outer. It la well to know that power la not acquired in the outer world; that concentration can never, in and of Itaeif, give power; that If the mind engages Itaelf exclmlveiy with the thinga of the outer world, no matter how great the concentrmtioo may be on thla plane of action, a time will aurely come when the mental energiea will become 'diaaipated and fruitleaa. Concentration in the outer world, with no meditation In the inner world, will Iney- Itably produce the condition known ae ''pareala," or m kindred malady. In fact, concentration of mind may become a factor in the more apeedy development of aerl- oua mental and phyaical tronblea. Every faculty of mind haa been given to man with a wiae object in view— Ita perfect development, or development according to the divine laws of Being. Brery faculty may be uaed (in th« true way) to bring about Ita perfection; but it alao Kea within the province of man to pervert Jt, and through aiuch perreraion to ezpreaa in a diacordant way the thinga of life. I ahould Bay, therefore, to thotae deairing to develop concentration of mind; "Seek ye ftrat the kingdoin of God and hia rlghteonaneaa," and concentration (with all other iVM0 Tkougki Emn*' nf«diHl tUingi) will be added. The kingdom of Ood !• found in the world of caom. The expr<>wa4Ni of Ood'i kingdom may be without, but the power la within. The dealre of the mlud ahould be, that It maj hafe a greater realisation of the power of Ood In lU own life; that It may become the true lenrant of the ■oul; and that, through coming In touch with tlie Inner llfe-forceo and knowledRt acquired In the world of cauee, It may uiie the keyi to unlock all the doors of the outer, dlwloilng the power It haa received from within In such a way that lU action aball be beneficial In the world without. "Enter Into thy closet, and . . . "hut thy door." Ueallse that the power of God ii r from thto nental Ima- nd becomen he external f yet be said t dlsai|»ated ei^ than the ingwbether Th$ Kwtutim of Powtr, 4f the knowledge acquired in tlic Inner world shall be ei- presaetl outwardly In part or In whole. The true or the false action of will must determine this. Will is the great fxecutlvp p^jwer of the universe. But, as a later paper will be devoted entirely to this subject, we need not •top here to define it. I wish only to speak at present of Ita action on the life of man. Every fac»ilty of mind ind erery organ of the body is dependent on the will. It makes lts<»lf felt in everything that we do. As Its force Is directed arti?ht, It strengthens both mind and body. The more powerful It becomes, the more character is evolved. Meditation Is the door to the Inner life; concentration is the door to the outer: but will is the very force of life Itself. Entering by the Inner door, it passes through the outer. Great as the will undoubtedly Is, however, Its tm* direction depends on our divine intelligence. There Is a tpirit in man that guides the action of will; hence, in the Individual soul, this faculty conforms pcifectly to the law of its existence when under guidance of the spirit of troth. The freedom and power of the will, In individual life, consists In Its conformity to the law of Ood. The bondage and weakness of the will come solely through Ita being led by the spirit of the worid— choosing the shadow of thlnga In preference to the reality. "He who runs may read." There are but two ways. The will must choose between them. There Is no other alternative. Following the troe course, or willing to be led by the law of the spirit of troth, brings a conscious recognition of our union with all Power. It brings the realisation that we are one with the Energy that brought us Into conscious. Individual existence; that the Hfe of man is not In any secse separate or detached ttom Ood; and that to know Ood Is eternal life and power. mm FOOD FOR MIND AND BODY. When Jesus said: "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of Ood," he implied that food other than material is neces- sary in the life of man. In the light of this, the question of food becomes of marked importance. Before turning our attention to physical food, let us briefly consider the food that Jesus speaks of as the "word of God." In our und rstandiug of this subject, v^e must see that this "word" Is not to be found written in books or spoken by man. Only as the soul has awakened to a knowledge of its real self, is it possible to discern the Im- press of (iod's word on the printed page or in the verbal utterance. The God that speaks to man Is the indwelling Divine Presence In each Individual life; and this speaks rather through states of feeling than in words. "The pure in heart shall see God." As we show forth these Inner states, we reflect the Divine Image. Every soul Is a word, and through the communion and unity of these the word of God in Its largest sense Is beat understood. Through soul commu- nlon— a realisation of the unity existing between God and man— the soul Is fed. The soul Is the "Word" that was In the beginning with God, from whom come all things. We mean this In the larger senae^the Universal Boul that be- comes Individualised In the Ufe of man. True soul com- munlon must never be regarded in any personal sense. It Is, as It were, the losing of self and the becoming at one with the Soul of the Universe. In this state the Indi- ■'"(['"itTr'aiiV""—'' read alone, i mouth of al is neceih lie qneBtion Food, let US B the "word % we must en in books ikened to a :em the im* I the verbal i indwelling this speaks ords. "The i reflect the through the God in its loul commn* een Ood and 'that was in things. We 3oul that be- ne soul com- ■sonal sense. )ming at one ite the indi- Food for Mind and Body. i*ii'W7v^':'V SI yidnal soul receives nourishment necessary for its fullest ezpresHlon. This soul nourishment has its consequent action upon the mind of man, transforming and illuminat- ing his thought so that the forms of life take on a new meaning, and the world becomes filled with a brightness that could have no existence if it were not for the influx from the spiritual side of life into the mental and material side. Thus we see that the real bread of life— the true suste- nance of humanity— is not in the outer form, but rather in the inner word; and this latter has its effect upon the whole life of man, flnding its ultimate expression in the shaping of the physical form. * The body, or physical organism, is a house that we have builded for our special needs whUe on this plane of existence. In order to do this, it is necessary that we should draw from the things of the material world; and, while the soul is its builder, yet the body is of the earth, earthy, and the things essential in its construction and reconstruction must be drawn from the world of forms. If the mind were always under the direction of the inner word, the body would take on perfect form, expressing health and strength; but, because the mind is content with drawing what it believes to be needful from the outer world, regardless of the inner, our bodies do not always express what we should desire. Sometimes the expxet* sion is that of weakness— sometimes that of disease. The mind, not being nourished in the true way, cannot rightly supply the needs of the physical form. The body is strengthened and perfected only as the mind is renewed by the inner word. If man's mind were only under the complete direction of the inner word, a weak or diseased body would be impossible: for the force of life moving from its center outward would bring perfection of mind and body, and the food necessary to build up the physical •|)niS»it.iMiitifai 6S New TKougM E$9ay§. IS: form would be of a kind and qaal.*ty that would lupply eacli and every need of the external man. Buch it not at present fhe state of the majority of mankind; but this is no reason why it should not be attained. When the force of life is directed through knowledge and understanding, the question of material food will not be so dominant as at present. Indigestion and dyspepsia will be things of the past If man exercised half the care in the selection of his mental food, and the source from which that food is drawn, that he displays in the choosing of his physical nourishment, the results would prove far more beneficial. But his investigations are invariably on the surface, and he chooses to deal with effects rather than causes. The wrong mental desire finds its expression in the Imperfect selection of material food. Looking upon this food as the cause of many phyrical ills, he seeks to bring about a better bodily state through foregoing cer- tain kinds of food and cultivating a taste for others. One after another, however, they fail to bring the required good. Just so long as the wrong desires are retained ip the mind will the physical indigestion and lack of true assimilation continue. Many persons would have us believe that the different kinds (tf food we eat or refrain from eating have a ten- dency to make us splritual-minded—some taking the ground that vegetables and cereals are ideal food for the perfect development of the physical man, oth^s claim- ing that (miliii apd nuts are all that is necessary for the welfare of the body. That these positions are true I can- not believe. Man may live on amy kind of food without Its having any effect In spiritualising his life. It Is ths true impulse that brings the true desire, which In turn brings the true expression. We cannot reverse this order and get the true results of life. I do not think that animal food Is necessary to give h^th or strength to onr bodies--4hat conscious life mjwt I '. J^ ' .M.J fe' aih ' aa i; .* « J>» A- , f id lupplj it not lit at this to Qowledge I will not lyipepsift r the care irce from choosing prove far riablj on ther than remlon in ing npon seeka to ;oing cer- •r othera. » required tained ip k of trae different ire a ten* kdng the food for QNi claim* 7 for the me I can* I without It istha ti in torn thia order 7 to give lifemjurt ■ V Fo9d fwr Mind oiHf Body. 68 low ita own form in order to perpetuate the form of man. The animal haa as much right to exist, and in its limited way to get as much enjoyment out of life, as man himself; but, so long as we believe that animal flesh is necessary for the welfare of the body, it will continue to be used, regardless of the pain and suffering inflicted. I believe there can be no question that there is a reflex action result- ing from all this cruelty. The pain we inflict on the animal inevitably comes back to us, causing both anguish of mind and pain of body. I have a theory, which may or may not be true, as to this reflex action. It is well known that the flbrin, or vital part of animal blood, is, or seems to be. Indestructi- ble. Subject it to whatever test you may, and its vital force t» not destroyed. Oonditions being right, from thia flbrin proceeds the construction of new forms, two condi- tions only being necessary (warmth and moisture), and the rebuilding begins. Another fact, not so well known but equally true, is that the condition of fear in man or animal Affects the blood; and when we think of the animals that are daily destroyed in the world's slaughter-houses, and reflect that the sense of fear of loss of life, or rather loss of form, is Just as strong in animals as in men, is it to be wondered at that this state of fright should leave its impress on the blood, thence to be transmitted to the minds of men? Why is it that meat-eating people are so fearful of the loMi of the body? We say that they are the bravest, that th^ are the best "fighters," that they have a greater hold on life; yet they are certainly more fearful of losing their physlcia existence than those that live on fhiits, cevealsi and vegetables. Again, may not this "fighting^ characteristic proceed from the animal, which In a sense haa been perpetnated by assimilating the fibrin of its blood, wo that we are unconsciously continuing an animal eziateBce through the sustaining of the body by flesh food? •r-ri-'tra^'.-.i^t' ..^^t^if 64 New Thought Essays. i; It may be asserted here that I am inconsistept In tak- ing this position after having said that the food eaten by a man cannot of itself make him spiritual or bring abont a higher state of existence; but, while these outer condi- tions do not affect the soul of man, yet there is a definite action on both mind and body, and mind cannot become spiritualiKed save as the soul qualities flow into it. Every- thing in the outer world, being related to every other thing, must affect and be affected by every other thing in the outer world. Now, as the true relationship is estab- lished from the inner (or higher) state of being, we have the perfect harmony of life; but if the relationship be es- tablished through purely mental and selfish objects, for gratification of the personality, then such relationship, being discordant, inevitably brings with it evil effects. A question that may arise at this point in the mlndt of many is. If spirit alone is the creative power, how can the fibrin of the blood bring about the construction of new forms? I would say in reply that the life principle is in all and through all; and the creative principle is in the flbrin—juBt as much in the life of the animal as in that of man, though not expresse*! to the same degree. We cannot conceive of anything in the universe in which this creative force is not found. We must not look upon the fibrin, or the outer form, as the constructive or creative agent; but we cannot fall to see that the fibrin must enter into and be .Incorporated In the physical form of man, If that form, under the Influence or direction of mind, Is nourished by the blood of the animal. In the light of this we may be able to understand why Moses (Lev. xvU. 11) commanded that the children of Israel should not eat of the blood of any animal, giving aa a reason, "for the life of the flesh Is In the blood.'' Abstinence from animal food whUe the mental desire for it remains Is not going to prove helpful either to mind or body. Desire for anything keeps us related thereto. Dt in tak- eaten by ing about ter condi- a definite >t become u Every- ery other r tiling in > is estab- , we have ihip be 68- I>ject8, for ationship, >ffect8. the minda ', how can Ion of new [Ciple is in i is in the as in that gree. We which thii I npon the )r creative must enter of man, if if mind, is [ght of this V. rrtL 11) not eat of for the life ntal desire ler to mind ed thereto. 'f 1 \) Food for Mind and Body. 6ft as well as to all other minds having the same desire. Hence, desire is the thing to be changed, rather than the ezpreetiiun of it in the outer habit. With the disappear- ance of this mental state will go the thing that corresponds to it. All strong mental desires assume form (find ex- pression) sooner or later in the physical world; conse- quently, if we wish to replace wrong physical conditions by true ones, we must bej^n with motive. Does the motive proceed from the inner world of being, fashioned by the spiritual force of life, or is it produced by external things? This is a question we should ask ourselves, for on the answer will depend the expression taken by the form in the outer world. The varying mental states produce the physical hunger that is gratified by the nourishment that comes to us from without Take the mind that is satiated with things of the world — ^the mind that fails to recognise or to get good from the people and things that constitute its environ- ment—and we find that desire for food is wanting. On the other hand, a mind that is eager for knowledge and sees things continually in new lights— a mind that digests and assimilates — ^invariably accompanies a good physical appetite, the possessor of which relishes his food. Take also the simple-minded man: he will get more enjoyment from simple food than from al' the so-called luxuries of the table. Wherever the animal nature pi^dominates in man, we find the desire for animal food; and if this nature is vigorous, it will require such food in abundance. With the awakening of the spiritual nature comes a change in the desires concerning physfcal food, many things being laid .aside and. entirely new ones being sub- stituted. This process may be altogether unconscious, but it takes place just as surely as if it were a consdons act There is no violent or sudden change— it may be hardly perceptible; but little by little the change goes on. The amount of food required to nourish the body l>ecomes 1^ ■ '■ < -I ?N.- leu and leM, so that to mauj it would ■eem aa if the per- aon were literally ataning himfielf. Buch, howeTer, ia not the caae; but the little he eata is digested and thoroughly aairimilated. At thia point I wlah to introduce another theory, which may be true or otherwise, but I can find no reasonable ground on which to discredit it. I apprehend that the air about ua containa all things needful for the replenish* iug of the human form; that all we eat and drink is to be found in the atmospliere; that^ aa man's desires are affected by the higher impulses of life, each desire has itt action on all parts of the body (but nowhere is that action more manifest than on the organs used in connection with the breath); that with the higher and truer desires of life comes a new state of breathing — ^we breathe deeper and stronger and take more time in inhaling and exhaling; in short, that toe draw nourithtnent direct from the tttmo»- phere as naturally as do plants and trees — all the varied forms of Testable life. The question may be asked. Why is it that some persons lining on a very material plane Iweathe strong and deep, but are not nourished in this way, requiring a great deal of prepared food to meet the needs of the body? I would answer that the desires of such a person were strong and true as far as they went; that Ills perception of life did not extend beyond that plane; that, his mind being engrossed in the things of form and hia desires being there, the nat- oral way to replehish the body would be to draw from the ▼isible rather than the inyisible realm. Bat the truly spiritual mind — ^whose aspirations and deaires are for things invisible to material %i^t— -attracts to itsolf the things necessary to sustain the body. The alchemist is wtthla; it aets upon nature in such a way as ta ■eparate the dross from the gold, casting aside the former aa being vnneeecsarx to give true expression to the form of man la the world in which -we live. r WKUKKm' t the per- rer, is not loronghly ry, which tasonable that the ■eplenith- k is to be lires are re hai «f« lat action tion with res of life leper and exhaling; ',he tttmot- tie varied e persons ind deep, Teat deal I would rong and fe did not »groaaed , the nat- from the the truly I are for ItBolf the hemiat ta Mparate ' at being )f man In BREATH VIBKATION. One of the problems yet to be solved by the Western mind is that of the true action of breath. It is not the purpose of this article to give definite Instructions in regard to the control of breath, but rather to suggest the possibilities for good that may accrue to man from a knowledge of its proper direction and use. One may go without food or drink for quite a long period ; but with breathing it is dMf erent, A few minutes, at the longest, without taking breath will cause a separa- tion between soul and body. The writer is convinced that the question of breath— in relation to the power it exerts on man's physical life and the direction it should takt through a true nnderstaudiror-^ls of great importance: one on which the majority of people fail to place an adequate estimate. It is well known that people in the far East, who lay daim to considerable knowledge of occult matters, declare that many of the iphenomena that seem so wonderfu! and mysterious to Western beholders are produced through the properly controlled and directed action of breath. Inability to take strong, deep breath serves to bring •bout in unbalancing of the physical organism'. Breath acts as a counterbalance to the "fire'* in tfie human body, which la composed of all the elements of the planet Now, ft f» plain^ that thes« elements should be properly adjusted or related one to another. Plre, when dominant, destroys the eqQinbrlnm. If the breath is short and weak, there is a tendency tor the fire to consume and destroy the body, • i y-.t if ly . . r-^A. •: >it\'!i:.. ... -« ■.."■J.',*- <8 New Thought Eaiaya. and where there is this consumption there is also a lack of respiration. I do not wish to be understood as laying undue stress 4>n the power of breath aside from a controlled and directed «ffort on the part of man, for I believe that physical exer- cise of any kind Is of little benefit save as it becomes a vehicle for the expression ot inner things. In order to get lasting good from breathing exercises we must pay atten- tion to the mental qualities that normally should control the action of the breath. Desire expresses itself in our method of breathing. Strong, true, uplifting desire causes us to breathe strong and deep, while a weak, vacillating, and false desire results in superficial breathing. This can be proved by any one through carefully noting the effect of varying desires upon the breath. It is singular how the natural state of breathing is affected by the thought of a material object, or even a color. The thought of anything black seems to produce a restrain- ing influence on the breath, while to think of something white or yellow tends Invariably toward freedom in breath- ing. In fact, any color we look upon or think about has a definite action on the breath. This is not a mere guess: Jt is a fact that has been repeatedly proved by persons that have made a study of the quetftion. It is evident to all who give any thought to the matter that the breat& is affected by the different mental emotions: that, for Instance, the false mental condition of anger or hate causes a short, quick breath, while thoughts of peace and love produce the properly controlled, deep, long breath. It is possible through thought-action alone to effect a marked change in the circulation of the blood; but, with thought and a controlled and directed action of the breath, «uch a change can be effected almost immediately. I believe it possible thus to regulate the circulation of the Mood so ^n .*-»>*r^"-'"'* -V? a Iftck of aeftreM [ directed leal exer- ecomea a ler to get lay atten- d control If In our irecaniei .dilating, g. Thii oting the athing !• m a color, ireftrain- omething In breath- ibout haa >regae«i: f persona evident to breath is that, for ite causes and lore bh. :o effect a but, with tie bre&th, ately. I Ion of the the body. Breath Vibration. 69 A^Min, I know of no better way to acquire concentration of mind than through breathing ezercisei. As already explained, however, we mutt not lay so much stress on the breath itself as on Its properly regulated and directed action. It Is not the long, deep breath that giyea the strong, true thought; but, rather, the strong, true thought that gives the long, deep breath. Breath does not penetrate one part alone of the body. The lungs are not the only organs that breathe: this function characterises the whole body, from head to foot Under a controlled and directed action, the breath pene- trates, or circulates, among all the molecules of the body; hence, the whole organism may be said to breathe. In the last paper I referred to the possibility of taking food direct from the atmosphere through breath-action; and I am convinced that this is already being done to a marked degree by numbers of people — in some cases con- sciously, in others unconsciously. I feel assured that, as man grows more spiritual — as liis desires l>ecome more centered in the inner, conscious world— material food, in its present form, will be no longer necessary to sustain the body whose nourishment will be drawn from the finer substances of nature. The possibilities of controlled breath-action cannot be overestimated. No matter from what point of view we consider the subject, in its different bearings, we can see nothing but good flovring from it It gives elasticity and *^htness'' of body; it is beneficial in overcoming nervous conditions, and is invaluable in banishing insomnia. Its renewing power is most marked — as it tends to establish a harmonious vibration of all the molecules in the physical form. Through its proper use, coughs, colds, and other long troubles would become things of the past It is unde- niable that even at the present time the lungs are not utilised to more than half thdr capacity. It is self-evident 1 ! 4 'A New Th<»u^t l«My«* mi- that tlti« orgAAM of oor ImmUm «#« Uteaded f«>r propw aad tbofOQfh tue. If th«j AM not uMd u Ui«7 alioald b«, w«akii«M will coine— noon to be followed bj dlae«M mod dMtb. PtraoM having bnt little knowledge of breath-actir/» ftel, nevertbeieM, that lU rigbt uae muat be important; otberwlne tbey would not recommend long, deep breathing aa an exercise. But, while this in itielf may produce Mme good reaultih yet it It a f ery different thing to know and (o oae the force In a coniciona and latelligent way. To May nothing of the sacred books and the fragmentary writings of the sages of India, oar own Uible Is filled wltli tlioughta concerning breath. In Genesis we are told that God ''breathed into his nostrils the brenth of life, and man became a living soul." In Job we read that *Hhe Spirit df Gud hath made me, and the breath of the Almighty hath given me life"; "but there is a spirit In man, and the inspiratioi] of the Almighty givetli them iuid«;rst^nding.'' Inxipiratlon and breath, in a certain KBse, are one— as the enter coirespondence tf inspiration is ia-br«»athing. Even the word tpmt (Latin: *pir%tui, fpirors, to bwRthe) givea the thought of breath as the correspondence of the Uni- versal Spirit, making all vibration dependent on the breath of life In the twentieth chapter of John's Gospel we read: ''And when be had said this he breathed on them and ■aith nnto them, Receive ye the Holy Ghost" The old English and ancient Bazon gatt signiflei breath. The word -*i,^-*ii*» -- x>pw §m4L loold be. leaiwi umI thactio» iportiiot; >re«thl]ig nee Mine m and to ^menUry lied with told that and man lie Spirit Almighty t, and the landing.'^ e — as the g. Even :he) gives the Uni- he breath ^oapel we them and The old The word uidaowe iveyethe Lth would rectioD of latructiiig w that be know th« a mymiyiiM-M Brtath ViltratUm. 61 qaoted the th(Hight we get ii that the time had come when the diaciplee were ready to receive their laat Inatructlon; and hie brecthing upon them would leem to Indicate that they receiveil It through other channels than that of the spoken word It is useless for xu, to ignore or make Itglit of this que** tion of breath. It is of the utmost importance, and the better and truer way is to try to get as intelligent and comprehensife a knowledge of the question as possible. Some of the advocates of spiritual sclenco may think that we are taking too material a view of the matter; but I can- not think that such is the case. We should tr;" to under- stand the power and the use of all force. I know that we can make too much of the effects of things, buc it is never- theless true that we should have as thorough i knowledge of cause and effert as it is possible to have. It is the outgoing breath that requires the most atten- tion: on its perfect control depends to a very great degree the Incoming breath. The out-breaihing corresponds to and is affected by desire: the inbreathing is the response^ the inspiration, or fulfilment of desire. People do not breathe a» well in the dark as in the light; hence, when the mind is darkened by wrong thoughts, there is a lack of controlled, regular breathing. Impure thoughts produce the fetid breath- pm-e, uplifting thoughts the sweet breath. Some may say that it Is not thonght that affects the breath, but a disordered stomach; but all the false con- ditions of life act on that organ, and an impure breath is the result There is more malaria proceeding from the atmosphere of anxious or evil thought, expressed through impure breath, than from the earth's atmosphere. Evil thoughts not only tend to inflnence our own breath-action, but there is a direct effect on the atmosphere that causM it to become poisoned, and in turn ten!t«i»MaMlMMMfiili iMliiMmak mmtMiJiM asikiiti Farm and Symbol. fore, it is bolism of al things. : it is not ace at my lin of the hristians, who have n; silence ol there is efore, by tlesignifl- ce fit and In many a aesttmth >r less dis- elation of r with the e there, mdpoints, wishes ta aceived in ;hree. He his ideal dsf action, than to a A.gain, he or, and he he clouds, eal he had iewing it, mpanying Now, in both these cases the pictures are symbols; but how differently they are viewed! In one case we get the inner meaning; in the other we perceive only the outer form. Therefore, it becomes necessary, in order that we shall arrive at a knowledge of truth, to have the inner Icnowledge of the symbol made plain. Again, we are to look at symbols from another point of view. No matter how sacred a symbol may have been at a certain stage in human development, it loses its power when Hi a has acquired a thorough comprehension of its significance and has risen above its need, or when it has been replaced by a still higher symbol; for every symbol is but the garment of an ideal. Symbols are the clothing of thought, and thought is continually shaping for itself new clothing. Old forms pass away and are replaced by new; but the persistency with which we cling to all form is a remarkable trait in the human character. Oarlylesays: "The law of PeneTerance ii among ih» deepest in man. By nature he hatea change; seldom will he quit his old hooae till it has actually fallen about his ears. Thus hare I seen solemnities linger as cere- monies, sacred symbols as idle pageants, to the extent of three hundred years and more after all life and sacredness had en^porated out of them." At all times in the history of the planet there have been those who were possessed of deeper spiritual insight than the masses of the world, and it has ever been their desire to transmit the knowledge of which they were possessed to future generations — and almost invariably they have sought to do this through symbolic signs. They knew the significance back of the sign, but the manses have oelieved in and worshiped the symbols themselves, i. e., have lived in the letter and missed the spirit When we live to the spirit, we die to the letter; when we are alive to the letter we are dead to the spirit Perhaps one of the earliest of religious symbols was * :4 9i ^i New Though* Euayt. 9 P that of the cross. The cross of Osiris was one of the most sacred symbols of the ancient Egyptians. It was an indis> pensable emblem in all regions ceremoniaL It meant the pathway to eternal life; the emblem of eternal hope; the mystexy of life and death. It also meant the onion between man and Oed. It i» said that the early Spanish conquerors in Central and South America were astonished to And the cross an object of religious veneration amon^ the natives. What meaning they attached to it, however, isnnknown. Among the Komans its office was a degrading one. Death on the cross was held to be so dishonorable that only slaves and malefactors of the lowest class were subjected to it In the Christian era all tiiis was changed, and the cross again became an object of veneration and worship. The esoteric meaning is as follows: The four points make four angles, dividing the circle into four equal parts. The cross thus portrays a perfect union, balance, equality, and at-one-ment on all four plane»— the phenomenal, intellec- tual, psychical, and celestial or spiritual. The mystery of the crucifixion is explained as follows (ftom four different points of view): First, to the naturiJ and actual sense, typifying the crucifixion of the man of eod by the world? secondly, to the intellectual and philo- sophic sense, typifying the crucifixion in man of the lower nature; thirdly, to the personal and sacrificial sense, symbolising the passion and oblation of the Bedeemer; and fourthly, to the celestial and creative sense, represent- ing the oblation of God to the universe. To the crucified, regenerate man, having made at-one-ment throughout his own dual and fourfold nature, this crucifixion is the death of the animal body; the rending of the veil of the flesh; the union of the will of man with that of Ood; the coming into accord with the absolute law of love. It is sometimes called the mmtoOicrfioiH which is but another name for the at-one-mest iHftUU tiinwrn s.jsnimn(«$'.i.«wn IJWNMMKMUI^II^' ^i.^^iA^mmmmiSlm^i^^''''* — Form and Symbol. if tl^emoBt an indit- It meant aal hope; :he onion r Spaniah Btoniahed m amon^ however, legradinip lionorable ilaai were ithecrom ship. The nake four LTtB. The alitj, and 1, intellec- M foUowa ie natorid bie man of and philo* the lower ial Bense, Etedeemer; represent- ! cracifled, ighont hia the death i flesh; the )ming into sometimes me for the The Serpent has ever been the symbol of wisdom. It is also the symbol of man's lower nature. The fiery serpent that destroyed the children of Israel in the wilderness symbolises earthly wisdom, or wisdom acquired through the objective senses; while the serpent that Moses lifted up in the wilderness symbolises the higher wisdom, which gives life. In the light of this we can moite readily under- stand the saying of Jesus: "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up." The serpent with its tail in its mouth signifies etemily — neither beginning nor end. The symbol of baptism by water is purification, and was used many hundreds of years before John the Baptist. The communion that is celebrp :d» with to follow ises up to 1 proceed ! greatest England, lin states mstrated w i!i) li i »i»» i m i ;^ lii ii nM i | i ^j|^|jH J()ilut i »i'- Mental Science vs. Hypnotiam. n by experiment that it was possible to produce an artificial sleep without any act or aid of another; that one had only to fix his eyes for c *ew minutes upon some luminous object placed a little higher than the ordinary plane of vision, at a distance of two or three inches, to induce this impersonal sleep. The word "hypnotism" is now generally used to cover various forms of magnetism. The usual method employed by Charcot in hypnotising a subject was first to get his good will, and then unexpect- edly unmask before his eyes an electric or magnesium light. He could act equally well on the organs of hearing by suddenly and rnexpectedly sounding a gong. The pa- tient, not expecting it and becoming instantly motionless, would become iransfixed in the gesture he was making at the moment the gong was sounded. Another method employed by Charcot wan to place the subject near a large tuning-fork operated by an electro-magnet. Little by little, under the influence of the swelling vibrations thus produced, sleep would supervene and become as profound as when the otlier methods were used. Charcot says that the psychic characteristic of hypnotic' somnambulism is one of absolute trust — a boundless con- fidence on the part of the subject toward the one that has hypnotised him. No matter how improbable the story told in the presence of a person so hypnotised, he believes it, makes it his own, and it becomes the center of his entire cerebral activity. All his thoughts radiate from it until some new thought is furnished him that may be exactly opposite to the former. It is because of this state of mind that the phenomena of suggestion are so easily produced. Suggestion may be canied to almost any length. ''The more I have examined the facts and the more I have advanced in my study," says Charcot, summing up, "the more I am convinced that hypnotism is a reaction, not ^Uj^% lt*n Jl< ■rtw«ltitteg1tifM*i>MAi^^ 74 Jfmc Thought Etaayt. «n action." Thl« remark can only mean that hypnotlim it a snipennion to a certain deirree of the vital force that «nlvi>>i**i and control! the body of man. But It !■ more than t'lia; It !• a withdrawal of the soul from the body, In proof of which numerouii caaea may be cited of pemoiia under hypnotic influence seeing and hearing thinK* that were occurring at great diatancea. Medical men are now turning their attention to hypno- tlam aa a power to be Involted for the healing of disease. In the past, no one thing has wrought so much suffering and so perpetuated dlaease as the poisonous drugi adminUtered by the medical fraternity; but a greater evil will result from the wide employment of hypnotism ihan from the use of drugs. Hypnotism Is an Inversion of the truth. It Is putting to a wrong use a God given power that should never be used to produce a reaction whereby the win of man la iesaened, the faculttea of mind are weak- ened, and the subject comes and goea at the beck and call of the one that controls him. No soul should ever seek to control another. In doing so man violates the law of his own being; and aa he metes It out It ahall be measured to him again. We have no moral nor spiritual right to compel another to do anything, no matter whether we believe it to be beneficial to him or otherwiw. Hypnotlam la founded on selflahneas; it is but a combination of animal aad intellectual soul powers. There is no thought of splr Itnality in hypnotism from beginning to end; for wher the Spirit of the Lord la there la freedom. gome mill ask. If yon succeed in relieving, pain, is it not «n agent for good? It is nus drugs reater evil )tlRm than iiion of the ven power n whereby [ are weak- :k and call ever seek the law of i measured al right to hether we Blypnotism 1 of animal ght of spir for wher in, is it not Itsadvo- cial results minds, bat ! it, to the I, however, 1 one class ■'-t V.,.. w Mental Boienee v§. Hjfpnoiiam. II to another. It does not follow, be( uuse the medical pro- fession has a certain knowledge of anatomy, that it understands the w orkings of the human mind. In fact the whole history of medicine shows rather the reverw of this, and hypnotism in medic! hands would only tM'oome another Instrument to destroy the liberties of the people. Again, pain is not so much the enemy of man as it \n his friend. It is a notiflcatiou from Nature that man has transgressed her laws, and the dullkng or overcoming of pain through other than a natural way is not going to benefit man in the end. It is only putting off the evil day. We render an account in our bodies of the evil things we think. Mental science, therefore, would seek to over- come conditions of pain and ditiease, not through denying them away, but by seeking to make plain the laws that regulate life and by suggesting obedience thereto as the one thing needful to produce health and strength. It would emphasize the fact that there are powers latent in the life of man that if used arii?ht would bring to him a greater fulness of life, and that freedom Is needful for their development Perfection of life comes to all through an understanding of the powers and forces latent In the soul and their rightful use In strengthening both mind and body. Mental science directs Its efforts to the awakening of these Inner forces and bringing about a true action of mind, which results In a controlled, regular movement of . the different organs of the body. Hypnotism weakens the will of the subject; it destroys his independence; It tends to a deadening of his mental faculties, so that In time he becomes more of an automa- ton, controlled and directed by the will of others, than a thinking, reasoning being whose life and actions are nnder the control of his own mind. I do not question the sincerity or the humanitarian impulses of the advocates of this system, but I do question the good I t: t: 71 New Thought E$tay9. that la aUege an invaluable medicine, but its after-effects hn ve undoubtedly been many times more diaiuitrous to the body than any disease that it seemed to remove. 4gain, lew persons will question the effect of antipyrene in reducing fever; yet this drug has killed more people than it has ever helped— by bring- ing about an unnatural condition and thus forcing such a reaction that the heart was unable to perform its func- tions. And this is true of all tha different serums: the seeming present good is as nothing in comparison with the evils flowing from a poisoned state of the blood. It will take time for the masses to become convinced of these things; but sooner or later it must become evident to thinking minds that unnatural actions and reactions of mind and body can in no way be conducive to health — that health and strength must proceed from natural mental actions, which in turn give place to natural physi- cal actions. If we would make a careful study of the human mind we would perceive that it acts most truly when allowed the greatest freedom to follow its natural bent— that anything in the nature of compulsion tends to restrict its normal development We would also see that mental freedom and harmony inevitably keep the body in a h(^althy (harmonious) condition. The tme office of individual minds in their action upon others is to present truths, not to try to enforce their accep- tance. We should never use our wills to force another to do, or to refrain ii-om doing, even that which would be best for him if ^o followed our suggestion. Spiritual treatment has for its object the presentation of eternal truths, leaidng it optional for the patient to receive and act on them or to reject them, as he may choose. In tWs resnect it differs essentially ttom hypnotic and aU other jiiMiiiiiiiiiii'! i igiiiiB i i ii iiM i MM iii i'Miia[' i iai ilts were at ledies. For 1 invaluable 7 been many diseaae that rill question et this drug i — by bring- rcingsncha cm its f nnc* serums: the son with the 1. le convinced :ome evident ad reactions ! to health — rom natural itural physi- itudy of the I most truly r its natural lion tends to &lso see that I the body in action upon » their accep- !e another to ch would be I. Spiritual n of etomal receive and Me. In this md all other ;-."%rfefSiSi ThougMs on Bpiriiual Healing. 79 methods in which the reverse of this pilays the most prom- inent part. Many well-meaning persons engaged in the healing art introduce certain things into their treatment that in a sense are akin to hypnotism. Anything that will not in the end prove beneficial to a patient, no matter what the teeming present good may be, is not a good thing to suggest to the mind of another. Any suggestion that has not for its object the elevation of the moral and the better- ment of the physical side of life cannot be helpful. And anything that tends to deceive, so that the mind is diverted from the realities of life, can never bring gain to any one. Now, I do not question the honv<»Bty or sincerity of the persons using these erroneous mrlhods. Personality should play no part in our discussion. We want to know more about the laws that influence our lives for good, rather than to enter into personal controversies that are r»ally of no benefit to any one. The question befor? ut, then, is one of principle— the dealing with principles— and not an attack on any person or body of persons. Every thought that enters the mind of man must to some degree affect his life, either for good or .*:he reverse. All true suggestion, then, must have for its aim the pre- sentation of the truth and nothing but the truth. When, therefo^'e, any one denies away the visible universe, the visible body of man, sin, disease, the sorrow and distress of life, etc., he is not dealing with the truths of life, but . rather dwelling in its shadows. The visible universe and the visible body of man are the clothing of invisible forces or powers that lie back of them. The sin, disease, and sorrow of life, while not real or eternal, irave an existence that can never be overcome through any mental process of denial. Evil is overcome only by good. It is only as the heart of man becomes fixed on the eternal rc^alitiefi of life and truth that evil disappears; and it is only as the ■unshine of Qod's love enters the mind of man that the ■^ISW. •ft*^W■l■*A."■.■.i, ii*u>- : ■'% :l I "I <>" l' I ni l I II .ni l ili | il | l .p li I jl ll l- l l « ' i ' .; A". ' ..>..i^-;-. 80 N&p Thought Euayt. It i'/;!: unreal shadows of life vanish. Why ehoold we perpetV' ate the existence of evil and disease through "denying*' them? Do our minds become more illuminated? No; the process of denial is after all one of weakness and denpair. It never elevates nor spiritualisies the life. The things we mentally deny we must picture in mind; and thus the mind becomes filled with unwholesome thought- pictures. The mental scientist stands fairly and squarely on the affirmative side of life, declaring that God is omnipotent, omnipresent, and omniscient. Every suggestion he gives has this as a background. Every thought-picture has in it the radiance of light and truth. Knowing that all knowledge is of Ood, he renlises that all knowledge must be good — ^therefore there can be nothing evil in the wisdom or power of Qod. Thus we see that spiritual healing overcomes the false existence of evil and disease by the affirmations of eternal, omnip.resent good and of eternal life and health, recognising but one will in the universe— the Will of Qod becoming ma^uifest in the life of man. Tn the light of this truth, no spiritual scientist may exert the human will in such a way as to compel an''' * to think or act as he may wish. In every treatment h ^ives, his own personality sinks out of sight, and only the princi- ples — ^the truths of life — are brought into the foreground. Every thought of self is obliterated. In Qoi^ **we live, and move, and have our being.'* There is a spirit within man that when recognised by the mind is perceived to be one with the universal Spirit He is one with the universal Bonl of things. This is what spiritual treatment seeks to biidng about — ^the recognition of the indwelling Spirit of Oodl; the becoming at one with Ood; the human will disappeaiing before the Divine Will; the Ught ahiniiiig In the darknewi becoming a U^ng flame, •0 that soul and mind and bo^ y are enlightened thef«by. we perpetU' "denying^ ated? No; akneBs and e life. The mind; and ae thought- irely on the >mnipotent, on he giyeft ture has in ig that all ledge n. in, after all, is an index to the violation of law. Throi^gJU pain we become aware that something is wrong. If iha pain be lasting, sooner or later we shall ask ourselveB the reason for it. And when we perceive that it is the physical result of wrong mental conditions, we are bound to shape our thoughts in a higher and truer way. Thtis we gain more knowledge of life through the observance of discordant states and afterward by overcoming the The great law of contradict^- ies shows us in the end the "strait and narrow way )f life. The good of life becomes manifest through that which contradicts it. Sooner or later we realise that nih. of mind and disease of body are not natural conditions; then we seek to replace them by true ones. The seeming evil of the world, there- fore, is that which in the end shows ns the way of life. By "denying away" the evil, we deprive ourselves of the experience necessary for our development. Darkness proves the reality of light. Ignorance proves the reality of knowledge. Sickness proves the reality of health. When we have proved the reality of anything, then the seeming, or that which contradicts r«mlity, is seen in its true light as being only the shadow. In our pressing for- ward to the light we leave the shadow behind, and it has lost all power adversely to affect oui' lives. Thus "the trpa of knowledge" by which we solve t'iie mysteries of life is the tree of good and evil; and the evil is only dissipated from the mind of man by overcoFiiing it with the good — ^by . ■;■; ■* ir^' i "■*' w w»»ir*'f w" ' l I I M 8» Uev) Thought Essays. realizing that good is an eternal reality and tivat evil is only the negation of good. It is this negative side, acting as a background, that makes CTident to the human mind eternal life, love, and truth. Spiritual treatment, therefore, has for its sole object the understanding of the laws that regulate life, in order that conformity may come through such knowledge. The body of man is not treated for health or strength. Physi- cal weakness or infirmity is indicative of an untrue mental state. Change this mental state to a true one, through overcoming the false ideas by the truth, and the physical man so responds that the body becomes completely trans- formed through the renewing of the mind. Spiritual treatment is sowing the seed of God's word in the mind of another. That seed, if the ground is prepared for it, will bring forth fruit after its kind. In giving spiritual treatment, the healer should first realize the things he desires to impress on the mind of hit patient. He must feel them as soul-states first, and see them as thought-pictures next. He should also be posi- tive concerning the truth of them. In giving his treatment his mind must be single to them, so that his soul and mind become absorbed in what he is doing to the ezcluHion of everything else. He should realise that he is one with all life — one with the life of Ood and one with the life of man; for it is such realization that brings rest and peace of mind and health and strength of body. MRHM tivat evil is side, acting tuaian mind i sole object Ife, in order ledge. The jfth. Pliysi- itrue mental •ne, tlirougb the physical letely trans- 1. Bpiritoal in the mind pared for it, shonld first ! mind of his Irst, and see &l80 be posi* giving his , so that his doing to the ice that he in one with the ngs rest and PSYCHICAL BEBEARCH. Spirit it the greftt life on whloh matter rette, m doeo th» rocky world on the free and floid ether. Whenever we can break our llmi- tatione, we find onnelvea on that marrelona ehore where Wordaworth once Mw the gleam of the gold.— Ifatel OolUm$. Two great races, the Aryan and the Semitic, have given to the world the greater part of its religions thought. We, as a people, belong to the former; but we take our religion from the latter. The Aryans probably had their origin in India, and thence spread over Europe. The Semitic race remained in Asia, with the exception of the Jewish I ranch, vvhich became scattered over the face of the earth; and for two thousand years its members have been the shunned outcasts of all nations. It is from this branch thut we have taken our religion, although we aJre of a difierent race— the descendants of a people whose religion anti>dates that of the Jews. We have looked upon the Jewii as our iik.'eriors; but we have gone to them for our religion, and the only authority on religious questions recogiized by Christians is that derived from the writings of the Jowish people in the Old and New Testaments. Prior to the coming of Jesus, the Jewish people had no strong conceptions concerning immortality. Occasional passage) are found in the Old Testament intimating a belief in immortality; but these occur- only among the most ^