RAJA YOGA/PART 11
THE ELEVENTH LESSON.
SUBCONSCIOUS CHARACTER BUILDING.
In
our last lesson (the Tenth Lesson) we called your attention to the wonderful
work of the sub-conscious regions of mentation in the direction of the
performance of Intellectual work. Great as are the possibilities of this field
of mentation in the direction named, they are equaled by the possibilities of
building up character by similar methods.
Every
one realizes that one may change his character by a strenuous course of
repression and training, and nearly all who read these lines have modified
their characteristics somewhat by similar methods. But it is only of late years
that the general public have become aware that Character might be modified,
changed, and sometimes completely altered by means of an intelligent use of the
sub-conscious faculties of the mind.
The
word "Character" is derived from ancient terms meaning "to
mark," "to engrave," etc., and some authorities inform us that
the term originally arose from the word used by the Babylonian brickmakers to
designate the trade mark impressed by them upon their bricks, each maker having
his own mark. This is interesting, in view of the recent theories regarding the
cultivation of characteristics which may be found in the current Western works
on psychology. But these theories are not new to the Yogi teachers of the East,
who have employed similar methods for centuries past in training their students
and pupils. The Yogis have long taught that a man's character was, practically,
the crude character-stuff possessed by him at his birth, modified and shaped by
outside influences in the case of the ordinary man, and by deliberate
self-training and shaping by the wise man. Their pupils are examined regarding
their characteristics, and then directed to repress the undesirable traits, and
to cultivate the desirable ones.
The
Yogi practice of Character Building is based upon the knowledge of the
wonderful powers of the sub-conscious plane of the mind. The pupil is not
required to pursue strenuous methods of repression or cultivation, but, on the
contrary, is taught that such methods are opposed to nature's plans, and that
the best way is to imitate nature and to gradually unfold the desired
characteristics by means of focusing the will-power and attention upon them. The
weeding out of undesirable characteristics is accomplished by the pupil
cultivating the characteristics directly opposed to the undesirable ones. For
instance, if the pupil desires to overcome Fear, he is not instructed to
concentrate on Fear with the idea of killing it out, but, instead, is taught to
mentally deny that he has Fear, and then to concentrate his attention upon the
ideal of Courage. When Courage is developed, Fear is found to have faded away.
The positive always overpowers the negative.
In
the word "ideal" is found the secret of the Yogi method of
sub-conscious character building. The teachings are to the effect that
"ideals" may be built up by the bestowal of attention upon them. The
student is given the example of a rose bush. He is taught that the plant will
grow and flourish in the measure that care and attention is bestowed upon it
and vice versa. He is taught that the ideal of some desired
characteristic is a mental rosebush, and that by careful attention it will grow
and put forth leaves and flowers. He is then given some minor mental trait to
develop, and is taught to dwell upon it in thought—to exercise his imagination
and to mentally "see" himself attaining the desired quality. He is
given mantrams or affirmation to repeat, for the purpose of giving him a mental
center around which to build an ideal. There is a mighty power in words, used
in this way, providing that the user always thinks of the meaning of the words,
and makes a mental picture of the quality expressed by them, instead of merely
repeating them parrot fashion.
The
Yogi student is trained gradually, until he acquires the power of conscious
direction of the sub-conscious mind in the building up process, which power
comes to anyone—Oriental or Occidental—who will take the trouble to practice.
In fact, nearly everyone possesses and actively uses this power, although he
may not be aware of it. One's character is largely the result of the quality of
thoughts held in the mind, and of the mental pictures or ideals entertained by
the person. The man who constantly sees and thinks of himself as unsuccessful
and down-trodden is very apt to grow ideals of thought forms of these things
until his whole nature is dominated by them, and his every act works toward the
objectification of the thoughts. On the contrary, the man who makes an ideal of
success and accomplishment finds that his whole mental nature seems to work
toward that result—the objectification of the ideal. And so it is with every
other ideal. The person who builds up a mental ideal of Jealousy will be very
apt to objectify the same, and to unconsciously create condition that will give
his Jealousy food upon which to feed. But this particular phase of the subject,
properly belongs to our next lesson. This Eleventh Lesson is designed to point
out the way by which people may mould their characters in any way they
desire—supplanting undesirable characteristics by desirable ones, and
developing desirable ideals into active characteristics. The mind is plastic to
him who knows the secret of its manipulation.
The
average person recognizes his strong and weak points of character, but is very
apt to regard them as fixed and unalterable, or practically so. He thinks that
he "is just as the Lord made him," and that is the end of it. He fails
to recognize that his character is being unconsciously modified every day by
association with others, whose suggestions are being absorbed and acted upon.
And he fails to see that he is moulding his own character by taking interest in
certain things, and allowing his mind to dwell upon them. He does not realize
that he himself is really the maker of himself, from the raw and crude material
given him at his birth. He makes himself negatively or positively. Negatively,
if he allows himself to be moulded by the thoughts and ideals of others, and
positively, if he moulds himself. Everyone is doing one or the other—perhaps
both. The weak man is the one who allows himself to be made by others, and the
strong man is the one who takes the building process in his own hands.
The
process of Character-building is so delightfully simple that its importance is
apt to be overlooked by the majority of persons who are made acquainted with
it. It is only by actual practice and the experiencing of results that its
wonderful possibilities are borne home to one.
The
Yogi student is early taught the lesson of the power and importance of
character building by some strong practical example. For instance, the student
is found to have certain tastes of appetite, such as a like for certain things,
and a corresponding dislike for others. The Yogi teacher instructs the student
in the direction of cultivating a desire and taste for the disliked thing, and
a dislike for the liked thing. He teaches the student to fix his mind on the two
things, but in the direction of imagining that he likes the one thing and
dislikes the other. The student is taught to make a mental picture of the
desired conditions, and to say, for instance, "I loathe candy—I dislike
even the sight of it," and, on the other hand, "I crave tart things—I
revel in the taste of them," etc., etc., at the same time trying to
reproduce the taste of sweet things accompanied with a loathing, and a taste of
tart things, accompanied with a feeling of delight. After a bit the student
finds that his tastes are actually changing in accordance with his thoughts,
and in the end they have completely changed places. The truth of the theory is
then borne home to the student, and he never forgets the lesson.
In
order to reassure readers who might object to having the student left in this
condition of reversed tastes, we may add that the Yogi teachers then teach him
to get rid of the idea of the disliked thing, and teach him to cultivate a
liking for all wholesome things, their theory being that the dislike of certain
wholesome eatables has been caused by some suggestion in childhood, or by some
prenatal impression, as wholesome eatables are made attractive to the taste by
Nature. The idea of all this training, however, is not the cultivation of
taste, but practice in mental training, and the bringing home to the student
the truth of the fact that his nature is plastic to his Ego, and that it may be
moulded at will, by concentration and intelligent practice. The reader of this
lesson may experiment upon himself along the lines of the elementary Yogi
practice as above mentioned, if he so desires. He will find it possible to
entirely change his dislike for certain food, etc., by the methods mentioned
above. He may likewise acquire a liking for heretofore distasteful tasks and
duties, which he finds it necessary to perform.
The
principle underlying the whole Yogi theory of Character Building by the
sub-conscious Intellect, is that the Ego is Master of the mind, and that the
mind is plastic to the commands of the Ego. The Ego or "I" of the
individual is the one real, permanent, changeless principle of the individual,
and the mind, like the body, is constantly changing, moving, growing, and
dying. Just as the body may be developed and moulded by intelligent exercises,
so may the mind be developed and shaped by the Ego if intelligent methods are
followed.
The
majority of people consider that Character is a fixed something, belonging to a
man, that cannot be altered or changed. And yet they show by their everyday
actions that at heart they do not believe this to be a fact, for they endeavor
to change and mould the characters of those around them, by word of advice,
counsel, praising or condemnation, etc.
It
is not necessary to go into the matter of the consideration of the causes of
character in this lesson. We will content ourselves by saying that these causes
may be summed up, roughly, as follows: (1) Result of experiences in past lives;
(2) Heredity; (3) Environment; (4) Suggestion from others; and (5) Auto-suggestion.
But no matter how one's character has been formed, it may be modified, moulded,
changed, and improved by the methods set forth in this lesson, which methods
are similar to what is called by Western writers, "Auto-suggestion."
The
underlying idea of Auto-suggestion is the "willing" of the individual
that the changes take place in his mind, the willing being aided by intelligent
and tried methods of creating the new ideal or thought-form. The first
requisite for the changed condition must be "desire" for the change.
Unless one really desires that the change take place, he is unable to bring his
Will to bear on the task. There is a very close connection between Desire and
Will. Will is not usually brought to bear upon anything unless it is inspired
by Desire. Some people connect the word Desire with the lower inclinations, but
it is equally applicable to the higher. If one fights off a low inclination or
Desire, it is because he is possessed of a higher inclination or Desire. Many
Desires are really compromises between two or more conflicting Desires—a sort
of average Desire, as it were.
Unless
one desires to change his character he will not make any move toward it. And in
proportion to the strength of the desire, so will be the amount of will-power
that is put in the task. The first thing for one to do in character building is
to "want to do it." And if he finds that the "want" is not
sufficiently strong to enable him to manifest the perseverance and effort
necessary to bring it to a successful conclusion, then he should deliberately
proceed to "build up the desire."
Desire
may be built up by allowing the mind to dwell upon the subject until a desire
is created. This rule works both ways, as many people have found out to their
sorrow and misery. Not only may one build up a commendable desire in this way,
but he may also build up a reprehensible one. A little thought will show you
the truth of this statement. A young man has no desire to indulge in the
excesses of a "fast" life. But after a while he hears, or reads
something about others leading that sort of life, and he begins to allow his
mind to dwell upon the subject, turning it around and examining it mentally,
and going over it in his imagination. After a time he begins to find a desire
gradually sending forth roots and branches, and if he continues to water the
thing in his imagination, before long he will find within himself a blossoming
inclination, which will try to insist upon expression in action. There is a
great truth behind the words of the poet:
"Vice is a monster of so frightful mien, That to be hated
needs but to be seen. Yet seen too oft, familiar with her face, We first
endure, then pity, and then embrace."
And
the follies and crimes of many a man have been due to the growing of desire
within his mind, through this plan of planting the seed, and then carefully
watering and tending to it—this cultivation of the growing desire. We have
thought it well to give this word of warning because it will throw light upon
many things that may have perplexed you, and because it may serve to call your
attention to certain growing weeds of the mind that you have been nourishing.
But
remember, always, that the force that leads downward may be transmuted and made
to lead upward. It is just as easy to plant and grow wholesome desires as the
other kind. If you are conscious of certain defects and deficiencies in your
character (and who is not?) and yet find yourself not possessed of a strong
enough desire to make the changes necessary, then you should commence by
planting the desire seed and allowing it to grow by giving it constant care and
attention. You should picture to yourself the advantages of acquiring the
desirable traits of character of which you have thought. You should frequently
go over and over them in your mind, imaging yourself in imagination as
possessing them. You will then find that the growing desire will make headway
and that you will gradually begin to "want to" possess that trait of
character more and more. And when you begin to "want to" hard enough,
you will find arising in your consciousness a feeling of the possession of
sufficient Will-power to carry it through. Will follows the Desire. Cultivate a
Desire and you will find back of it the Will to carry it through. Under the
pressure of a very strong Desire men have accomplished feats akin to miracles.
If
you find yourself in possession of desires that you feel are hurtful to you,
you may rid yourself of them by deliberately starving them to death, and at the
same time growing opposite desires. By refusing to think of the objectionable
desires you refuse them the mental food upon which alone they can thrive. Just
as you starve a plant by refusing it nourishing soil and water, so may you
starve out an objectionable desire by refusing to give it mental food. Remember
this, for it is most important. Refuse to allow the mind to dwell upon such
desires, and resolutely turn aside the attention, and, particularly,
the imagination, from the subject. This may call for the manifestation of a
little will-power in the beginning, but it will become easier as you progress,
and each victory will give you renewed strength for the next fight. But do not
temporize with the desire—do not compromise with it—refuse to entertain the
idea. In a fight of this kind each victory gives one added strength, and each
defeat weakens one.
And
while you are refusing to entertain the objectionable guest you must be sure to
grow a desire of an entirely opposite nature—a desire directly opposed to the
one you are starving to death. Picture the opposite desire, and think of it
often. Let your mind dwell upon it lovingly and let the imagination help to
build it up into form. Think of the advantages that will arise to you when you
fully possess it, and let the imagination picture you as in full possession of
it, and acting out your new part in life strong and vigorous in your new found
power.
All
this will gradually lead you to the point where you will "want to"
possess this power. Then you must be ready for the next step which is
"Faith" or "Confident Expectation."
Now,
faith or confident expectation is not made to order in most persons, and in
such cases one must acquire it gradually. Many of you who read these lines will
have an understanding of the subject that will give you this faith. But to
those who lack it, we suggest that they practice on some trivial phases of the
mental make-up, some petty trait of character, in which the victory will be
easy and simple. From this stage they should work up to more difficult tasks,
until at last they gain that faith or confident expectation that comes from
persevering practice.
The
greater the degree of faith or confident expectation that one carries with him
in this task of character building, the greater will be his success. And this
because of well established psychological laws. Faith or confident expectation
clears away the mental path and renders the work easier, while doubt or lack of
faith retards the work, and acts as obstacles and stumbling blocks. Strong
Desire, and Faith, or confident expectation are the first two steps. The third
is Will-power.
By
Will-power we do not mean that strenuous, clenching-of-fist-and-frowning-brow
thing that many think of when they say "Will." Will is not manifested
in this way. The true Will is called into play by one realizing the
"I" part of himself and speaking the word of command from that center
of power and strength. It is the voice of the "I." And it is needed
in this work of character building.
So
now you are ready for work, being possessed of (1) Strong Desire; (2) Faith or
Confident Expectation; and (3) Will-power. With such a triple-weapon nothing
but Success is possible.
Then
comes the actual work. The first thing to do is to lay the track for a new
Character Habit. "Habit?" you may ask in surprise. Yes, Habit! For
that word gives the secret of the whole thing. Our characters are made up of
inherited or acquired habits. Think over this a little and you will see the
truth of it. You do certain things without a thought, because you have gotten
into the habit of doing them. You act in certain ways because you have
established the habit. You are in the habit of being truthful, honest,
virtuous, because you have established the habit of being so. Do you doubt
this? Then look around you—or look within your own heart, and you will see that
you have lost some of your old habits of action, and have acquired new ones.
The building up of Character is the building up of Habits. And the changing of
Character is the changing of Habits. It will be well for you to settle this
fact in your own mind, for it will give you the secret of many things connected
with the subject.
And,
remember this, that Habit is almost entirely a matter of the sub-conscious
mentality. It is true that Habits originate in the conscious mind, but as they
are established they sink down into the depths of the sub-conscious mentality,
and thereafter become "second nature," which, by the way, is often
more powerful than the original nature of the person. The Duke of Wellington
said that habit was as strong as ten natures, and he proceeded to drill habits
into his army until they found it natural to act in accordance with the habits
pounded into them during the drills. Darwin relates an interesting instance of
the force of habit over the reason. He found that his habit of starting back at
the sudden approach of danger was so firmly established that no will-power
could enable him to keep his face pressed up against the cage of the cobra in
the Zoological Gardens when the snake struck at him, although he knew the glass
was so thick that there could be no danger, and although he exerted the full
force of his will. But we venture to say that one could overcome even this
strongly ingrained habit, by gradually training the sub-conscious mentality and
establishing a new habit of thought and action.
It
is not only during the actual process of "willing" the new habit that
the work of making the new mental path goes on. In fact, the Yogis believe that
the principal part of the work goes on sub-consciously between the intervals of
commend, and that the real progress is made in that way, just as the real work
of solving the problem is performed sub-consciously, as related in our last
lesson. As an example, we may call your attention to some instances of the
cultivation of physical habits. A physical task learned in the evening is much
easier to perform the following-morning than it was the night before, and still
easier the following Monday morning than it was on the Saturday afternoon
previous. The Germans have a saying that "we learn to skate in summer, and
to swim in winter," meaning that the impression passed on to the
subconscious mentality deepens and broadens during the interval of rest. The
best plan is to make frequent, sharp impressions, and then to allow reasonable
periods of rest in order to give the sub-conscious mentality the opportunity to
do its work. By "sharp" impressions we mean impressions given
under strong attention, as we have mentioned in some of the earlier
lessons of this series.
A
writer has well said: "Sow an act, reap a habit; sow a habit, reap a
character; sow a character, reap a destiny," thus recognizing habit as the
source of character. We recognize this truth in our training of children,
forming goods habits of character by constant repetition, by watchfulness, etc.
Habit acts as a motive when established, so that while we
think we are acting without motive we may be acting under the strong motive
power of some well established habit. Herbert Spencer has well said: "The
habitually honest man does what is right, not consciously because he 'ought'
but with simple satisfaction; and is ill at ease till it is done." Some
may object that this idea of Habit as a basis of Character may do away with the
idea of a developed moral conscientiousness, as for instance, Josiah Royce who
says: "The establishment of organized habit is never in itself enough to
ensure the growth of an enlightened moral conscientiousness" but to such
we would say that one must "want to" cultivate a high character
before he will create the habits usual to the same, and the "want to"
is the sign of the "moral conscientiousness," rather than the habit.
And the same is true of the "ought to" side of the subject. The
"ought to" arises in the conscious mind in the beginning, and
inspires the cultivation of the habit, although the latter after a while
becomes automatic, a matter of the sub-conscious mentality, without any
"ought to" attachment. It then becomes a matter of "like
to."
Thus
we see that the moulding, modifying, changing, and building of Character is
largely a matter of the establishing of Habits. And what is the best way to
establish Habits? becomes our next question. The answer of the Yogi is:
"Establish a Mental Image, and then build your Habit around it." And
in that sentence he has condensed a whole system.
Everything
we see having a form is built around a mental image—either the mental image of
some man, some animal, or of the Absolute. This is the rule of the universe,
and in the matter of character-building we but follow a well established rule.
When we wish to build a house, we first think of "house" in a general
way. Then we begin to think of "what kind" of a house. Then we go
into details. Then we consult an architect, and he makes us a plan, which plan
is his mental image, suggested by our mental image. Then, the plan once decided
upon, we consult the builder, and at last the house stands completed—an
objectified Mental Image. And so it is with every created thing—all
manifestation of a Mental Image.
And
so, when we wish to establish a trait of Character, we must form a clear,
distinct Mental Image of what we wish to be. This is an important step. Make
your picture clear and distinct, and fasten it in your mind. Then begin to
build around it. Let your thoughts dwell upon the mental picture. Let your
imagination see yourself as possessed of the desired trait, and acting
it out. Act it out in your imagination, over and over again, as often as
possible, persevering, and continuously, seeing yourself manifesting the trait
under a variety of circumstances and conditions. As you continue to do this you
will find that you will gradually begin to express the thought in action—to
objectify the subjective mental image. It will become "natural" for
you to act more and more in accordance with your mental image, until at last
the new habit will become firmly fixed in your mind, and will become your
natural mode of action and expression.
This
is no vague, visionary theory. It is a well known and proven psychological
fact, and thousands have worked marvelous changes in their character by its
means.
Not
only may one elevate his moral character in this way, but he may mould his
"work-a-day" self to better conform to the needs of his environment
and occupation. If one lacks Perseverance, he may attain it; if one is filled
with Fear, he may supplant it with Fearlessness; if one lacks Self-confidence,
he may gain it. In fact, there is no trait that may not be developed in this
way. People have literally "made themselves over" by following this
method of character-building. The great trouble with the race has been that
persons have not realized that they could do these things.
They have thought that they were doomed to remain just the creatures that they
found themselves to be. They did not realize that the work of creation was not
ended, and that they had within themselves a creative power adapted to the
needs of their case. When man first realizes this truth, and proves it by
practice, he becomes another being. He finds himself superior to environment,
and training—he finds that he may ride over these things. He makes his
own environment, and he trains himself.
In
some of the larger schools in England and the United States, certain scholars
who have developed and manifested the ability to control themselves and their
actions are placed on the roll of a grade called the "Self-governed
grade." Those in this grade act as if they had memorized the following
words of Herbert Spencer: "In the supremacy of self-control consists one
of the perfections of the ideal man. Not to be impulsive—not to be spurred
hither and thither by each desire—but to be self-restrained, self-balanced,
governed by the just decision of the feelings in council assembled * * * that
it is which moral education strives to produce." And this is the desire of
the writer of this lesson—to place each student in the "Self-governed
class."
We
cannot attempt, in the short space of a single lesson, to map out a course of
instruction in Character Building adapted to the special needs of each
individual. But we think that what we have said on the subject should be
sufficient to point out the method for each student to map out a course for
himself, following the general rules given above. As a help to the student,
however, we will give a brief course of instruction for the cultivation of one
desirable trait of character. The general plan of this course may be adapted to
fit the requirements of any other case, if intelligence is used by
the student. The case we have selected is that of a student who has been
suffering from "a lack of Moral Courage—a lack of Self-Confidence—an
inability to maintain my poise in the presence of other people—an inability to
say 'No!'—a feeling of Inferiority to those with whom I come in contact."
The brief outline of the course of practice given in this case is herewith
given:
PRELIMINARY
THOUGHT. You should fix firmly in your mind the fact that you are the
Equal of any and every man. You come from the same source. You are an
expression of the same One Life. In the eyes of the Absolute you are the equal
of any man, even the highest in the land. Truth is "Things as God sees
them"—and in Truth you and the man are equal, and, at the last, One. All
feelings of Inferiority are illusions, errors, and lies, and have no existence
in Truth. When in the company of others remember this fact and realize that the
Life Principle in you is talking to the Life Principle in them. Let the Life
Principle flow through you, and endeavor to forget your personal self. At the
same time, endeavor to see that same Life Principle, behind and beyond the
personality of the person in whose presence you are. He is by a personality
hiding the Life Principle, just as you are. Nothing more—nothing less! You are
both One in Truth. Let the conscious of the "I" beam forth and you
will experience an uplift and sense of Courage, and the other will likewise
feel it. You have within you the Source of Courage, Moral and Physical, and you
have naught to Fear—Fearlessness is your Divine Heritage, avail yourself of it.
You have Self-Conscience, for the Self is the "I" within you, not the
petty personality, and you must have confidence in that "I." Retreat
within yourself until you feel the presence of the "I," and then will
you have a Self-Confidence that nothing can shake or disturb. Once having
attained the permanent consciousness of the "I," you will have poise.
Once having realized that you are a Center of Power, you will have no
difficulty in saying "No!" when it is right to do so. Once having
realized your true nature—your Real Self—you will lose all sense of
Inferiority, and will know that you are a manifestation of the One Life and
have behind you the strength, power, and grandeur of the Cosmos. Begin by
realizing YOURSELF, and then proceed with the following methods of training the
mind.
WORD
IMAGES. It is difficult for the mind to build itself around an idea,
unless that idea be expressed in words. A word is the center of an idea, just
as the idea is the center of the mental image, and the mental image the center
of the growing mental habit. Therefore, the Yogis always lay great stress upon
the use of words in this way. In the particular case before us, we should
suggest the holding before you of a few words crystallizing the main thought. We
suggest the words "I Am"; Courage; Confidence; Poise; Firmness;
Equality. Commit these words to memory, and then endeavor to fix in your mind a
clear conception of the meaning of each word, so that each may stand for a Live
Idea when you say it. Beware of parrot-like or phonographic repetition. Let
each word's meaning stand out clearly before you, so that when you repeat it
you may feel its meaning. Repeat the words over frequently,
when opportunity presents itself, and you will soon begin to notice that they
act as a strong mental tonic upon you, producing a bracing, energizing effect.
And each time you repeat the words, understandingly, you have done something to
clear away the mental path over which you wish to travel.
PRACTICE.
When you are at leisure, and are able to indulge in "day dreams"
without injury to your affairs of life, call your imagination into play and
endeavor to picture yourself as being possessed of the qualities indicated by
the words named. Picture yourself under the most trying circumstances, making
use of the desired qualities, and manifesting them fully. Endeavor to picture
yourself as acting out your part well, and exhibiting the desired qualities. Do
not be ashamed to indulge in these day-dreams, for they are the prophecies of the
things to follow, and you are but rehearsing your part before the day of the
performance. Practice makes perfect, and if you accustom yourself to acting in
a certain way in imagination, you will find it much easier to play your part
when the real performance occurs. This may seem childish to many of you, but if
you have an actor among your acquaintances, consult him about it, and you will
find that he will heartily recommend it. He will tell you what practice does
for one in this direction, and how repeated practice and rehearsals may fix a
character so firmly in a man's mind that he may find it difficult to divest
himself of it after a time. Choose well the part you wish to play—the character
you wish to be yours—and then after fixing it well in your mind, practice,
practice, practice. Keep your ideal constantly before you, and endeavor to grow
into it. And you will succeed, if you exercise patience and perseverance.
But,
more than this. Do not confine your practice to mere private rehearsal. You
need some "dress rehearsals" as well—rehearsals in public. Therefore,
after you get well started in your work, manage to exercise your growing
character-habits in your everyday life. Pick out the little cases first and
"try it on them."
You
will find that you will be able to overcome conditions that formerly bothered
you much. You will become conscious of a growing strength and power coming from
within, and you will recognize that you are indeed a changed person. Let your
thought express itself in action, whenever you get a good chance. But do not
try to force chances just to try your strength. Do not, for instance, try to
force people to ask for favors that you may say "No!" You will find
plenty of genuine tests without forcing any. Accustom yourself to looking people
in the eye, and feeling the power that is back of you, and within you. You will
soon be able to see through their personality, and realize that it is just one
portion of the One Life gazing at another portion, and that therefore there is
nothing to be afraid of. A realization of your Real Self will enable you to
maintain your poise under trying circumstances, if you will but throw aside
your false idea about your personality. Forget yourself—your little personal
self—for a while, and fix your mind on the Universal Self of which you are a
part. All these things that have worried you are but incidents of the Personal
Life, and are seen to be illusions when viewed from the standpoint of the
Universal Life.
Carry
the Universal Life with you as much as possible into your everyday life. It
belongs there as much as anywhere, and will prove to be a tower of strength and
refuge to you in the perplexing situations of your busy life.
Remember
always that the Ego is master of the mental states and habits, and that the
Will is the direct instrument of the Ego, and is always ready for its use. Let
your soul be filled with the strong Desire to cultivate those mental habits
that will make you Strong. Nature's plan is to produce Strong Individual
expressions of herself, and she will be glad to give you her aid in becoming
strong. The man who wishes to strengthen himself will always find great forces
back of him to aid him in the work, for is he not carrying out one of Nature's
pet plans, and one which she has been striving for throughout the ages.
Anything that tends to make you realize and express your Mastery, tends to
strengthen you, and places at your disposal Nature's aid. You may witness this
in everyday life—Nature seems to like strong individuals, and
delights in pushing them ahead. By Mastery, we mean mastery over your own lower
nature, as well as over outside nature, of course. The "I" is
Master—forget it not, O student, and assert it constantly. Peace be with you.
MANTRAM (OR
AFFIRMATION).
I am the Master of my Mental Habits—I control my Character. I Will
to be Strong, and summon the forces of my Nature to my aid.
NEXT CHAPTER
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