Within You is the Power Part 4

Character building is the greatest object in life. It has been said that character is the only thing we can take with us when we depart this life. This is perfectly true, therefore the object of all religion (not religiousness), mental training and development should be the building of character. A religion that does not build up character is worthless. Those who think that they can "flop" through life, avoid, as far as possible, its discipline, make no effort to improve their character, and through believing in a certain creed can miraculously become perfect, simply by dying, are deceiving themselves. We do not become "perfect," _i.e._, of a strong and perfect character, either by believing in a creed or through dying, but by attainment. G.o.d helps those who help themselves, and those people who will not strive after better things cut themselves off from all the glorious and wonderful possibilities of attainment.

Before, however, thinking about such lofty things as entering the Path of Attainment, and becoming changed into, and modelled after the Divine Image, the average person may wish to know how to overcome bad habits and weaknesses of character which are keeping him down in life, and, possibly, undermining his health. Most people are conscious of some wrong habits that ought to be overcome, and weaknesses of character which should be eradicated. Possibly they have fought against their habits or weaknesses for years, prayed until they are tired of praying, made innumerable attempts at turning over a new leaf, yet all in vain, for they are as firmly in the toils as ever. Many people give up the struggle and endeavour to lead a sort of Jekyll and Hyde existence, being outwardly a Christian or righteous person, but inwardly something quite different. Yet they find no satisfaction in this dual life, for they know that they are drifting towards an abyss.

Yet there is a way of escape that is open to all. The Infinite One has provided man with powers that are apparently unlimited: powers which can be used either to build up the life and character or to destroy them. These powers are those of the sub-conscious mind. This mind is a reservoir of unlimited, tireless forces, and becomes, if we use it aright, our best friend, or, if we mis-use it, our worst enemy.

Every time a bad action is indulged in, wonderful changes take place in the nervous system, and energy becomes stored up in certain cells, so as to make it easier to do the wrong act on a future occasion.

It is equally true that every time a good action is done, similar changes, but in a reverse direction, take place, that make the doing of the same action easier in the future. This explains the tremendous power of habit. Our body, brain and nervous system become changed, either for the worse or the better, according to the type of action indulged in.

We do not yet fully realize what a wonderful adventure life is. We are entrusted with tremendous powers, and by their use or mis-use we can either destroy ourselves or build up our character in every possible direction. What a responsibility, yet what a glorious opportunity!

In order, however, to find a way of escape from evil habit and weaknesses of character, we must go deeper than actual deeds, for actions are effects of hidden causes. The cause of all action is thought. A thought, someone has said, is an action in the process of being born. It is true that we possess primitive desires and impulses, but these can be trans.m.u.ted into n.o.ble actions and high achievement simply by directing the thoughts and attention to higher and better things. For instance, the powers of s.e.x become trans.m.u.ted into brain power if the thoughts and attention are completely transferred from s.e.x to intellectual pursuits. If, however, the thoughts are allowed to dwell upon s.e.x or pa.s.sion, then the kingdom becomes divided against itself, and man begins to drift towards the abyss. The strain of modern life is filling our asylums, yet there are those who can work fifteen or even eighteen hours a day and thrive on it, although engaged in severely-trying brain work. These have learnt to trans.m.u.te their lower powers into higher. This is not done by means of esoteric or occult practices, but by obeying the Divine Injunction to set our affections on things above. In other words, to keep our thoughts and attention fixed upon higher and better aims, ambitions and pursuits.

It is impossible to overcome bad habits by fighting them, for the more we fight them the stronger they become. The injunction to "resist not evil" is very applicable to habit. The way of escape is not by fighting evil or wrong habit, no matter what its character may be, but by concentrating upon building a good habit that shall cut the ground from under the feet of the bad one, or by turning the attention to higher and better things.

Whatever we fix our attention upon, or whatever it is that we idealize, our sub-conscious mind endeavours to actualize and make real in our life. By fighting a habit we direct sub-conscious attention to it, and this is fatal. If, however, we turn our whole attention to something entirely different and which is higher and better, all the powers of the sub-conscious are directed towards the production, in the life and body, of the new object of attention.

We see, therefore, that we do not have to overcome habit. If we did our task would be hopeless, for the human will is helpless before the power of the sub-conscious mind. The sub-conscious powers can be led by the imagination, but they cannot be coerced by the will.

The will must be used not to fight the habit, but in raising and directing the attention to something higher and better. By this means a new habit is formed. The attention of the sub-conscious mind is taken away from the bad habit, and all its powers directed towards the creation of a new and better one. The sub-conscious does not care what the habit is. It is indifferent as to whether it is good or bad.

It is just as willing to produce a good habit as a bad one. We, each of us, therefore, hold our fate in our own hands. We can, by controlling our thoughts and imagination and by directing our attention to better things, focus all the powers of the sub-conscious on the building up of good habits, or, on the other hand, we can, by allowing our thoughts and mental pictures to dwell upon undesirable things and our attention to be directed to low or weak ideals, fall into undesirable habits. The power that produces the habits is the same in each case; it is the way in which this power is directed that is the vital and essential thing.

It is very necessary to point out that right thinking and correct use of the imagination must be accompanied by corresponding right action. Many people make use of auto-suggestion and expect it to destroy their bad habits and build up better ones, but it never will, or can do so, unaided. Auto-suggestion is useless if it is not followed by constructive action. Young people should expend their energies in physical culture and games. Older people should interest themselves in hobbies and intellectual pursuits. It is only advanced students who can control their thoughts so that they can govern their life forces by mental means. Those less advanced, when attacked by evil or weak thoughts, must get up and _do_ something quite different, and thus get their minds off the forbidden subject and interested in the new object of attention. It is a case of directing the desires and life forces into different channels, by controlling the thoughts and attention. Here is seen the value of true religion, for it brings fresh ideals into the life and directs the attention to higher and better things. The writer realizes that a change must take place in the heart of the individual before he can desire these better things.

When, however, this change has taken place, the battle has only just begun, for each one has to work out his own salvation.

At first, then, most people will find it necessary to do something in order to attract their attention and guide their thoughts to something quite different from the forbidden subject. Later on, however, when they become more advanced in the science of right thinking, they will be able to direct their thoughts into any desired direction. This necessitates constant vigilance. Each thought has to be carefully scrutinized before being allowed to pa.s.s the threshold of the mind. By reversing every negative or unworthy or ign.o.ble thought into its opposite, a change is wrought in the brain and nervous system. The cells formerly used for wrong thinking and for the production of wrong action go out of use as new cells are brought into use for the production of right action.

This stage leads to one higher still, when it becomes a settled habit to reverse bad thoughts into good ones and perform right actions instead of bad or weak ones. The power of the sub-conscious mind, which at one time seemed so evil, produces right action more or less automatically. When once the habit of cleaning the teeth is established there is experienced an uncomfortable feeling until they have been attended to. When once a dirty person has learnt to wash himself thoroughly and keep himself decent, he will feel uncomfortable if he gets dirty. The same rule applies in the more important things and habits of life. If those who are in the bondage of habit will only direct their thoughts and attention to the building up of good habits, their old weaknesses will die a natural death.

It must not be thought that the victory over life-long habits is easy.

It may seem so at first, but sooner or later temptation will come with added force, which may result in a sad fall. If this should happen it is most important that too much attention should not be paid to the incident. Instead, the beginner should pick himself up, and, making a mental note of the immediate cause of his downfall, thus benefiting by the experience, press on again towards freedom.

It is most helpful to realize that not only is the sub-conscious mind willing to be guided aright, if we will only persevere long enough (until persevering itself becomes a habit), but that we also have behind us all the Spiritual powers of G.o.d. The Infinite One sees to it that the odds are not overwhelmingly against us. Our difficulties are not insuperable, although they may appear to be so. We can always win through if we faint not. Heaven looks on with sympathetic interest and rejoices with the struggler when he succeeds, and mourns with him when he fails. The struggle is a stiff one, for it is only by this that the seeker after G.o.d can become strong in character, but the victory can always be won. When the situation appears hopeless, let the struggling one remember that there is a way of escape somewhere, and that G.o.d, who is his freedom and deliverer, will reveal it to him if he faints not. If all who seek deliverance will realize that the Power of the Infinite is on their side, and that they are bound to become victors if they will only keep on, they must succeed.

And what a joy is theirs! There is no happiness quite like that which comes to one who has fought the good fight and overcome habit and weaknesses of character.

May every reader experience this supreme joy of overcoming.

CHAPTER XI.

HAPPINESS AND JOY.

Deep down in every heart is an unquenchable desire for happiness. The advanced soul desires happiness just as much as the pleasure-seeking worldling, the difference between them is simply that the former, through knowledge and experience, does not search for happiness, knowing that it can never be found by direct seeking, but finds it through service and love to others and in victory over self; while the latter seeks happiness, like a will-o'-the-wisp, in every form of pleasure, and finds it not.

Man is never satisfied with his life: he is for ever seeking something that is better. Until he learns wisdom, he looks for it in pleasure, in sense gratification of various kinds, in wealth, luxury and possession. The less evolved a man is the more convinced he is that happiness can be gained in these ways, and the lower are his desires.

For instance, those who form what is called the underworld of our cities, seek happiness in vice and debauchery. Those who are more evolved seek pleasure in more refined things, hoping to find happiness in intellectual pursuits, friends.h.i.+ps, and in pure human loves. These more evolved types get much more pleasure through the senses than do those who are more elemental, but they are capable also of greater and more acute suffering. They can derive great pleasure from a picture gallery, whereas a savage would see nothing interesting at all: they can also suffer from things which a savage would not be capable of feeling. Yet, in spite of this developed refinement and ability to derive pleasure from art, science, literature, etc., happiness is still as far off as ever. All attempts at finding happiness lead finally to "emptiness." There is no satisfaction, either in wealth and all that it can command, getting on in life, or in fame and power. They allure at first and promise happiness, but they fail us, and finally are seen to be but vanity and vexation of spirit.

This desire for happiness is good, for it leads us through innumerable experiences so that the soul can realize, by practical experience, the emptiness of all self-seeking, and thus learn wisdom. After running the whole gamut of experience the soul learns at last that happiness is not something that can be found by seeking it, but is an inward mental state.

Although work, well done, brings a quiet sense of satisfaction, and success in one's career may also be a source of gratification for a short time, yet even these cannot satisfy the deep longing of the soul.

Happiness, however, is to be found in service. Not if we seek happiness in service, and serve in order to be happy, but if we serve others for the sake of serving we find the only happiness that will endure and satisfy.

One has only to observe the lives of those who are always selfishly seeking and grabbing, who are hard in their dealings, and always "looking after number one," in order to see how impossible it is for self-seekers to be happy. It does not matter whether they acquire riches or remain poor--they are equally unhappy. In contrast to this, you have only to go out of your way to do a kind and perfectly disinterested action and experience the glow of sheer happiness that it brings, in order to realize that you are dealing with a law of life that is as sure and unalterable as the law of gravitation.

There must be a purpose in life, and this must have for its object the betterment of the lives of others, either few or many. The law of service must be obeyed, otherwise there can be no happiness. This may fill some readers with dismay, for they may be employed in an occupation that apparently does no good to anybody. They may feel that if they were engaged in some n.o.ble enterprise for the uplift of humanity, then they could truly serve, but in their present occupation this is impossible. To think thus is very natural, yet the truth is we can all obey the law of service, and can begin now, in our present occupation, no matter what it may be. We have only to do our daily work, not as a task which must be "got through," in order to bring us a living, or because it is expected of us that we should work, but as an offering of love to life and the world, in order to come into harmony with the great law of service. Our ideas of values with regard to occupations are altogether erroneous, from the "inner wisdom" point of view. The scrubbing of a doorstep, if faithfully done in a true spirit of service, is of as much value and real importance as the writing of a deathless poem, or dying for one's country. We can never truthfully say that one act of service is of greater value, or is more important than another. All that the higher law looks at is the _motive_. Therefore, if your motive is right, you can be engaged in the humblest and, apparently, most useless occupation, and yet be happy because you satisfy the law of service.

Another road to happiness is the conquest of the lower nature, the overcoming of weaknesses, the climbing to higher and better things.

There is intense happiness in realizing daily that old habits are being overthrown, weak points in the character built up, and an ever-increasing state of liberty and freedom entered into. Thank G.o.d, we do not have to remain as we once were, but can progress upwards, indefinitely, for there is no limit to our upward climb.

But there is a state that is far higher than happiness, and this is JOY. Happiness comes through service and overcoming, but joy comes only to one who realizes his oneness with his Divine Source. The _reality_ is ineffable joy. Behind this world of shadows is the real, spiritual world of splendour and delight. When the soul, after its immense journey through matter, time and s.p.a.ce, at last finds its way back to its Divine Source, it becomes aware of this intense joy, too great to be described in words. It not only realizes that the _reality_ is joy, and the universe filled, not with groans or sighing, but with the sweet, quiet laughter of freed souls! it also is filled itself with this ineffable joy.

What has all this got to do with practical, everyday life, it may be asked? Everything, for the one who possesses this quiet joy can never be defeated in life's battles. He has something within him that can never be quenched and which will lead him from victory to victory.

CHAPTER XII.

THE USE AND MIS-USE OF MENTAL AND SPIRITUAL POWERS.

The average individual knows nothing of mental forces, and, although he may suffer from the effects of unconscious wrong thinking, yet he is in no danger of making deliberate mis-use of the inner powers.

One, however, who has learnt how to use these interior forces must be very careful to use them aright or he will find that the invisible powers of mind and spirit are far more powerful and destructive than dynamite. It is not meant by this that he can blow himself up thereby, but it does mean that he can injure himself, not only in this life, but for ages to come, and, in addition, seriously r.e.t.a.r.d his spiritual evolution.

All use of the mind to coerce other people or to influence them by means of suggestion, not for their benefit, but for your advantage, is highly destructive, not to them actually, _but to you_. On the face of it, it looks an easy road to success and prosperity, but, actually, it leads to failure and poverty. The mis-use of the mental powers in this way is really a form of black magic, and the fate of all black magicians is very terrible. Even the use of the mind to coerce other people _for their good_ is not desirable. It never does any real good, although it may seem beneficial for a time, and its use, therefore, is to be deprecated. Healing, so-called, by hetero-suggestion, is not permanent, for as soon as the healer ceases to "pump" suggestion into the patient the latter begins to relapse into his former state. Far better results accrue if the patient is taught to use auto or self-suggestion for himself. It is seen, then, that the use of the mind to influence others is distinctly harmful if it is used selfishly, and of no real use if used unselfishly.

Hypnotism is harmful, no matter which way it is used, and is also detrimental to the patient. Because of this some of our more thoughtful neurologists have given up its use.

We have no right to endeavour to influence other people by the use of our inner forces, even if our object is their good. Each soul has the right to live its life in its own way, and choose for itself either good or evil. That is the object of life, so that each evolving soul should learn wisdom through the lessons learnt as a result of its own mistakes. Far worse is it if others are coerced, not in order to help them, but to defraud them or to make them buy goods they do not require, or sign agreements they would not otherwise put their name to.

One who mis-uses his mental and spiritual powers literally smashes his life up. He works against the laws of life and the universe, and encompa.s.ses his own ruin.

There is, however, a far more subtle way of mis-using the mental and spiritual forces than by coercion, mind domination and hetero-suggestion. This method is equally destructive, and if persisted in builds up a painful future. With this method other people are not influenced or dominated, but the finer forces of Nature are coerced by the human will. Mental demands are made on the invisible substance from which, we are told, all things are made, and wealth is compelled to appear. In addition to this, sickness, so it is claimed, is banished, and the invisible forces of life are compelled to operate in such a way as to make life's pathway a bed of roses, without thorns, so that life becomes shorn of all its discipline and experience.

Its devotees "enter the Silence," and there visualize exactly what they think they want, and compel it to appear, in material form, by the strength of their desire or through the exercise of their will.

Some followers of this cult may be able to make an apparent success of it, but I have never yet met any. If they do, however, they will live to regret it, for they are merely pract.i.tioners of black magic.

Their efforts are of the same nature as sorcery. All such methods build up a heavy debt of future suffering, and seriously hinder the soul in its evolutionary journey.

Entering the Silence is a good thing: it is really entering the inner silence of the soul, the inner sanctuary where the Divine Spirit abides in fulness. To mis-use this inward power for selfish and material ends, and for forcing our human will upon life, so as to make it conform to what _we_ think it ought to be is a crime of the first magnitude, which can result only in ultimate failure and disaster.

CHAPTER XIII.

OVERCOMING LIMITATIONS AND AWAKENING INWARD POWERS.