current coming from the Infinite Mind, making yourself more and more a part of that mind (exactly as you may become a part of any vein of low, morbid, unhealthy mind in opening yourself to that current), the quicker are you freshened, and renewed physically and mentally. You become continually a newer being. Changes for the better come quicker and quicker. Your power increases to bring results. You lose gradually all fear as it is proven more and more to you that when you are in the thought current of Infinite good there is nothing to fear. You realize more and more clearly that there is a great power and force which cares for you. You are wonderstruck at the fact that when your mind is set in the right direction all material things come to you with very little physical or external effort. You wonder then at man's toiling and striving, fagging himself literally to death, when through such excess of effort he actually drives from him the rounded-out good of health, happiness and material prosperity all combined.
You will see in this demand for the highest good that you are growing to power greater than you ever dreamed of. It will dawn on you that the real life destined for the awakened few now, and the many in the future is a dazzling dream--a permanent realization that it is a happiness to exist--a serenity and contentment without abatement--a transition from pleasure to pleasure, and from the great to the greater pleasure. You find as you get more and more into the current of the Infinite Mind that exhausting toil is not required of you, but that when you commit yourself in trust to this current and let it bear you where it will, all things needful will come to you.
When you are getting into the right thought current, you may for a time experience more of uneasiness, physical and mental than ever. This is because the new element acting on you makes you more sensitive to the presence of evil. The new is driving the old out. The new thought current searches and detects every little error in your mind before unnoticed, and repels it. This causes a struggle, and mind and body are for a time unpleasantly affected by it. It is like house-cleaning, a process usually involving a good deal of dust and disturbance. The new spirit you call to you is cleaning your spiritual house.
There is no limit to the power of the thought current you can attract to you nor limit to the things that can he done through the individual by it. In the future some people will draw so much of the higher quality of thought to them, that by it they will accomplish what some would call miracles. In this capacity of the human mind for drawing a thought current ever increasing in fineness of quality and power lies the secret of what has been called "magic."
Chapter Four
ONE WAY TO CULTIVATE COURAGE
COURAGE and presence of mind mean the same thing. Presence of mind implies command of mind. Cowardice and lack of mental control mean about the same thing. Cowardice is rooted in hurry, the habit of hurry or lack of repose. All degrees of success are based on courage-mental or physical. All degrees of failure are based on timidity.
You can cultivate courage and increase it at every minute and hour of the day. You can have the satisfaction of knowing that in everything you do you have accomplished two things--namely, the doing of the thing itself and by the manner of its doing, adding eternally to yourself another atom of the quality of courage. You can do this by the cultivation of deliberation--deliberation of speech, of walk, of writing, of eating--deliberation in everything.
There is always a bit of fear where there is a bit of hurry. When you hurry to the train you are in fear that you may be left, and with that comes fear of other possibilities consequent on your being left. When you hurry to the party, to the meeting of a person by appointment, you are in fear of some ill or damage resulting from not being in time.
This habit of thought can, through an unconscious training, grow to such an extent as to pervade a person's mind, at all times and places, and bring on a fear of loss of some kind, when there is absolutely no loss to be sustained. For instance a person may hurry to catch a street car and act and feel as if a great loss would occur did he not get on that particular car, when there may be another close behind, or at most two or three minutes' waiting will bring it. Yet the fear of waiting those three minutes grows to a mountain in size, and is in that person's mind a most disagreeable possibility. Through mere habit a similar condition of hurry may characterize that person's walking, eating, writing—in short, everything he does, and will render it more and more difficult for such person to act with coolness and deliberation.
The quality of mind or emotion underlying all this hurried mental condition and consequent hurried act, is fear. Fear is but another name for lack of power to control our minds, or, in other words, to control the kind of thought we think or put out.
It is this kind of unconscious mental training (which is very common), that begets a permanent condition of mind more and more liable to large and small panics at the least interruption or trivial disappointment. It makes disappointments when none are necessary. It is the ever-opening wedge letting in more and more the thought current of fear. For if you so cultivate fear of one thing you are cultivating and increasing liability to fear in all things. If you allow yourself to sit in fear for half an hour that the carriage may not call for you in time to get to the boat or train, you are much more liable to be seized with a series of little panics at every trivial occurrence or obstacle occurring on that particular journey.
In this way does this habit of mind enter into and is cultivated in the doing of so-called little things. You are writing or sewing, or engaged in the performance of some work which is intensely interesting to you, and in which you do not like to be interrupted. If sewing, you reach for your scissors which have dropped on the floor. You do this in a momentarily impatient mood and with a spasmodic jerky action. Your mind, as the phrase runs, is "on your work." You will not take it off your work while reaching for the scissors. You are trying in mind to go on with your work and reach for the scissors at the same moment. You make the movement of muscles and the action of the body momentarily disagreeable and irksome, because you refuse for the second to put into that act the force which it demands. When unconsciously you refuse to do this, any acts will become irksome and disagreeable, because there is not force enough let on to do the act with ease. It is the endeavour to do it with a weak body. You have the power of throwing your force instantly into any muscle, so making the act easy and pleasant. This capacity for turning on force on any part you will increases through cultivating it. And you can do a great deal more and do it better through this cultivation of deliberation, for deliberation can be as quick as thought, the more the mind is trained in that direction.
If you pick up a pin or tie a shoe-string in a hurry, you do so not only because such act is irksome to you, but because you fear it may deprive you momentarily of some bit of pleasure. There you have again opened your mind to the thought current of fear--fear of losing something.
The cultivation of courage commences in the cultivation of deliberation in so-called little acts like these. Deliberation and courage are as closely allied as fear and hurry. If we do not learn to govern our force properly in the doing of the smallest act we shall find such government far less easy in the doing of all acts.
If we analyze what we fear, we shall find we are in mind trying to deal with too much at once of the thing feared. There is only a relatively small amount to be dealt with now. In any transaction --in the doing of anything there is but one step to be taken at a time. We need to place what force is necessary, and no more on that one step. When that is taken we can take the next.
The more we train our minds so to concentrate on the one step, the more do we increase capacity for sending our force all in one given direction at once. Such force extends, and should be so used in the so-called minutest details of everyday life. In this way deliberation and deliberate action become habitual, and we are in a sense unconscious of making ourselves deliberate, even as after long training in the opposite and
