Está en la página 1de 130

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.

com
[#. 1

Y$U% F$%C&' ()D H$* T$ U'& TH&+

,Y

CH%-'T-() D. L(%'$)

(uthor o.

/The -dea0 +ade %ea0,/ /The 1reat *ithin,/ /$n The
Hei2hts,/ /+astery o. Fate,/ /3oise and 3ower,/
/How to 'tay Youn2,/ /+astery o. 'e0.,/
/How 1reat +en 'ucceed,/ /The
Hidden 'ecret,/
/The 3athway
o. %oses,/
etc.

L. ). F$*L&% 4 C$.
5 -m#eria0 (rcade, Lud2ate Circus
L$)D$), &. C.

TH& )&* L-T&%(TU%& 3U,L-'H-)1 C$+3()Y

CH-C(1$.

[1912
'canned, 3roo.ed and Formatted at sacred!te"ts.com by 6ohn ,runo Hare, 6u0y 2778. This te"t is in the
#ub0ic domain in the U' because it was #ub0ished #rior to 1929.
[#. 2
Co#yri2ht 1912
,Y
CH%-'T-() D. L(%'$)
3. F. 3&TT-,$)& 4 C$.
3rinters and ,inders
Chica2o
C0ic: to en0ar2e
Dust 6ac:et
C0ic: to en0ar2e
Front Co;er and '#ine
C0ic: to en0ar2e
Tit0e 3a2e
C0ic: to en0ar2e
<erso

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 9

C$)T&)T'
CH(3T&%

3(1&

-.
The %u0in2 3rinci#0e in +an
=#a2e 11>

--.
How *e 1o;ern the Forces *e 3ossess
=#a2e 29>

---.
The Use o. +ind in 3ractica0 (ction
=#a2e 95>

-<.
The Forces o. the 'ubconscious
=#a2e ?9>

<.
Trainin2 the 'ubconscious .or '#ecia0 %esu0ts
=#a2e 59>

<-.
The 3ower o. 'ub@ecti;e Thou2ht
=#a2e 8?>

<--.
How +an ,ecomes *hat He Thin:s
=#a2e 179>

<---.
The (rt o. Chan2in2 .or the ,etter
=#a2e 129>

-A.
He Can *ho Thin:s He Can
=#a2e 19?>

A.
How *e 'ecure *hat *e 3ersistent0y Desire
=#a2e 1B9>

A-.
Concentration and the 3ower ,ac: o. 'u22estion
=#a2e 1?5>

A--.
The De;e0o#ment o. the *i00
=#a2e 151>

A---.
The ,ui0din2 o. a 1reat +ind
=#a2e 199>

A-<.
How Character Determines Constructi;e (ction
=#a2e 279>

A<.
The (rt o. ,ui0din2 Character
=#a2e 221>

A<-.
The Creati;e Forces in +an
=#a2e 299>

A<--.
The ,ui0din2 3ower o. Constructi;e '#eech
=#a2e 2C1>

A<---.
-ma2ination and the +aster +ind
=#a2e 259>

A-A.
The Hi2her Forces in +an
=#a2e 29?>

AA.
The 1reatest 3ower in +an
=#a2e 929>



Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. B [#. ?

F$%&*$%D
/There are a mi00ion ener2ies in man. *hat may we not become when we 0earn to use them a00./ This is
the dec0aration o. the #oetD and thou2h #oetry is usua00y ins#ired by transcendenta0 ;isions, and
there.ore more or 0ess im#ressed with a##arent e"a22erations, ne;erthe0ess there is in this #oetic
e"#ression .ar more actua0, #ractica0 truth than we may at .irst be0ie;e.
How many ener2ies there are in man, no one :nowsD but there are so many that e;en the :eenest
obser;ers o. human acti;ity ha;e .ound it im#ossib0e to count them a00. (nd as most o. these ener2ies
are remar:ab0e, to say the 0east, and some o. them so remar:ab0e as to a##ear both 0imit0ess in #ower
and number0ess in #ossibi0ities, we may we00 wonder what man wi00 become when he 0earns to use
them a00.
*hen we 0oo: u#on human nature in 2enera0 we may .ai0 to see much im#ro;ement in #ower and
worth as com#ared with what we be0ie;e the race has been in the #astD and there.ore we conc0ude that
humanity wi00 continue to remain about the same u#on this #0anet unti0 the end o. time. ,ut when we
in;esti2ate the 0i;es o. such indi;idua0s as ha;e recent0y tried to a##0y more inte00i2ent0y the 2reater
#owers within them, we come to a di..erent conc0usion. *e then disco;er that there is e;idence in
thousands
[#. C
o. human 0i;es o. a new and su#erior race o. #eo#0e!!a race that wi00 a##0y a much 0ar2er measure o.
the wonders and #ossibi0ities that e"ist within them.
-t is on0y a .ew years, not more than a Euarter o. a century, since modern #sycho0o2y be2an to #roc0aim
the new science o. human thou2ht and action, so that we ha;e had but a short time to demonstrate what
a more inte00i2ent a##0ication o. our ener2ies and .orces can accom#0ish. ,ut a0ready the e;idence is
comin2 in .rom a00 sources, re;ea0in2 resu0ts that .reEuent0y border u#on the e"traordinary. +an can do
.ar more with himse0. and his 0i.e than he has been doin2 in the #astD he can ca00 into action, and
success.u00y a##0y, .ar more abi0ity, ener2y and worth than his .ore.athers e;er dreamed o.. 'o much
has been #ro;en durin2 this brie. introductory #eriod o. the new a2e. Then what 2reater thin2s may we
not reasonab0y e"#ect when we ha;e had .i.ty or a hundred years more in which to de;e0o# and a##0y
those 0ar2er #ossibi0ities which we now :now to be inherent in us a00.
-t is the #ur#ose o. the .o00owin2 #a2es, not on0y to discuss these 2reater #owers and #ossibi0ities in
man, but a0so to #resent #ractica0 methods throu2h which they may be a##0ied. *e ha;e been aware o.
the .act .or centuries that there is more in man than what a##ears on the sur.ace, but it is on0y in recent
years that a systematic e..ort has been made to understand the nature and #ractica0 use o. this /more,/
[#. 5
as we00 as to wor: out better methods .or the thorou2h and e..ecti;e a##0ication o. those thin2s on the
sur.ace which we ha;e a0ways em#0oyed. -n dea0in2 with a sub@ect that is so 0ar2e and so new,
howe;er, it is necessary to ma:e many statements that may, at .irst si2ht, a##ear to be un.ounded, or at
0east e"a22erations. ,ut i. the reader wi00 thorou2h0y in;esti2ate the basis o. such statements as he 2oes
a0on2, he wi00 not on0y .ind that there are no un.ounded statements or e"a22erations in the boo:, but
wi00 wish that e;ery stron2 statement made had been made many times as stron2.
*hen we 2o beneath the sur.ace o. human 0i.e and 0earn what 2reater thin2s are hidden beneath the
ordinary 0ayers o. menta0 substance and ;ita0 ener2y, we .ind man to be so wonder.u00y made that
0an2ua2e is who00y inadeEuate to describe e;en a .raction o. his 0ar2er and richer 0i.e. *e may try to
2i;e e"#ression to our thou2hts, at such times, by em#0oyin2 the stron2est statements and the most
.orce.u0 ad@ecti;es that we can thin: o.D but e;en these #ro;e 0itt0e better than nothin2D so there.ore we
may conc0ude that no statement that attem#ts to describe the /more/ in man can #ossib0y be too stron2.
&;en the stron2est .ai0s to say one thousandth o. what we wou0d say shou0d we s#ea: the who0e truth.
*e sha00 a00 admit this, and accordin20y sha00 .ind it ad;isab0e not to #ass @ud2ment u#on stron2
statements but to 0earn to understand and a##0y those 2reater #owers within
[#. 8
ourse0;es that are in.inite0y stron2er than the stron2est statement that cou0d #ossib0y be made.
Those minds who may be0ie;e that the human race is to continue wea: and im#er.ect as usua0, shou0d
consider what remar:ab0e ste#s in ad;ance ha;e recent0y been ta:en in near0y a00 .ie0ds o. human
acti;ity. (nd then they shou0d remember that the 2reater #owers in man, as we00 as a scienti.ic study o.
the use o. his 0esser #owers, ha;e been a0most who00y ne20ected. The Euestion then that wi00 natura00y
arise is, what man mi2ht ma:e o. himse0. i. he wou0d a##0y the same #ainsta:in2 science to his own
de;e0o#ment and ad;ancement as he now a##0ies in other .ie0ds. -. he did, wou0d we not, in another
2eneration or two, witness unmista:ab0e e;idence o. the comin2 o. a new and su#erior race, and wou0d
not stron2 men and women become .ar more numerous than e;er be.ore in the history o. the wor0dF
&ach indi;idua0 wi00 want to answer these Euestions accordin2 to his own #oint o. ;iew, but whate;er
his answer may be, we a00 must a2ree that man can be, become and achie;e .ar more than e;en the most
san2uine indications o. the #resent may #redict. (nd it is the #ur#ose o. the .o00owin2 #a2es to
encoura2e as many as #ossib0e to study and a##0y these 2reater #owers within them so that they may
not on0y become 2reater and richer and more worthy as indi;idua0s, but may a0so become the
.orerunners o. that hi2her and more wonder.u0 race o. which we a00 ha;e so .ond0y dreamed.
[#. 9

3%$+-'& Y$U%'&LF
To be so stron2 that nothin2 can disturb your #eace o. mind.
To ta0: hea0th, ha##iness and #ros#erity to e;ery #erson you meet.
To ma:e a00 your .riends .ee0 that there is somethin2 in them.
To 0oo: at the sunny side o. e;erythin2 and ma:e your o#timism come true.
To thin: on0y o. the best, to wor: on0y .or the best, and to e"#ect on0y the best.
To be @ust as enthusiastic about the success o. others as you are about your own.
To .or2et the mista:es o. the #ast and #ress on to the 2reater achie;ements o. the .uture.
To wear a cheer.u0 countenance at a00 times and 2i;e e;ery 0i;in2 creature you meet a smi0e.
To 2i;e so much time to the im#ro;ement o. yourse0. that you ha;e no time to criticise others.
To be too 0ar2e .or worry, too nob0e .or an2er, too stron2 .or .earD and too ha##y to #ermit the #resence
o. troub0e.
To thin: we00 o. yourse0. and to #roc0aim this .act to the wor0d, not in 0oud words but in 2reat deeds.
To 0i;e in the .aith that the who0e wor0d is on your side so 0on2 as you are true to the best that is in you.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 17 [#. 11

Y$U% F$%C&' ()D H$* T$ U'& TH&+

CH(3T&% -

TH& %UL-)1 3%-)C-3L& -) +()
The #ur#ose o. the .o00owin2 #a2es wi00 be to wor: out the sub@ect chosen in the most thorou2h and
#ractica0 mannerD in brie., to ana0yGe the who0e nature o. man, .ind a00 the .orces in his #ossession,
whether they be a##arent or hidden, acti;e or dormant, and to #resent methods throu2h which a00 those
.orces can be a##0ied in ma:in2 the 0i.e o. each indi;idua0 richer, 2reater and better. To ma:e e;ery
#hase o. this wor: as use.u0 as #ossib0e to the 2reatest number #ossib0e, not a sin20e statement wi00 be
made that a00 cannot understand, and not a sin20e idea wi00 be #resented that any one cannot a##0y to
e;ery!day 0i.e.
*e a00 want to :now what we actua00y #ossess both in the #hysica0, the menta0 and the s#iritua0, and we
want to :now how the e0ements and .orces within us can be a##0ied in the most success.u0 manner. -t is
resu0ts in #ractica0 0i.e that we want, and we are not
[#. 12
true to ourse0;es or the race unti0 we 0earn to use the #owers within us so e..ecti;e0y, that the 2reatest
resu0ts #ossib0e within the #ossibi0ities o. human nature are secured.
*hen we #roceed with a scienti.ic study o. the sub@ect, we .ind that the #rob0em be.ore us is to :now
what is in us and how to use what is in us. (.ter much study o. the #owers in man, both conscious and
subconscious, we ha;e come to the conc0usion that i. we on0y :new how to use these #owers, we cou0d
accom#0ish #ractica00y anythin2 that we may ha;e in ;iew, and not on0y rea0iGe our wants to the .u00est
de2ree, but a0so reach e;en our hi2hest 2oa0. Thou2h this may seem to be a stron2 statement,
ne;erthe0ess when we e"amine the who0e nature o. man, we are com#e00ed to admit that it is true e;en
in its .u00est sense, and that there.ore, not a sin20e indi;idua0 can .ai0 to rea0iGe his wants and reach his
2oa0, a.ter he has 0earned how to use the #owers that are in him. This is not mere s#ecu0ation, nor is it
sim#0y a beauti.u0 dream. The more we study the 0i;es o. #eo#0e who ha;e achie;ed, and the more we
study our own e"#erience e;ery day, the more con;inced we become that there is no reason whate;er
why any indi;idua0 shou0d not rea0iGe a00 his ambitions and much more..
The basis o. this study wi00 natura00y be .ound in the understandin2 o. the who0e nature o. man, as we
must :now what we are, be.ore we can :now and use what we inherent0y #ossess. -n ana0yGin2 human
nature,
[#. 19
a number o. methods ha;e been em#0oyed, but there are on0y three in #articu0ar that are o. actua0 ;a0ue
.or our #resent #ur#ose. The .irst o. these dec0ares that man is com#osed o. e2o, consciousness and
.orm, and thou2h this ana0ysis is the most com#0ete, yet it is a0so the most abstract, and is there.ore not
easi0y understood. The second ana0ysis, which is sim#0er, and which is em#0oyed a0most e"c0usi;e0y by
the ma@ority, dec0ares that man is body, mind and sou0D but as much as this idea is thou2ht o. and
s#o:en o., there are ;ery .ew who actua00y understand it. -n .act, the usua0 conce#tion o. man as body,
mind and sou0 wi00 ha;e to be com#0ete0y re;ersed in order to become abso0ute0y true. The third
ana0ysis, which is the sim#0est and the most ser;iceab0e, dec0ares that man is com#osed o. indi;idua0ity
and #ersona0ity, and it is this conce#tion o. human nature that wi00 constitute the #hases o. our study in
this wor:.
,e.ore we #ass to the more #ractica0 side o. the sub@ect, we sha00 .ind it #ro.itab0e to e"amine brie.0y
these ;arious ideas concernin2 the nature o. manD in .act, e;ery #art o. our human ana0ysis that re.ers to
the e2o, sim#0y must be understood i. we are to 0earn how to use the .orces we #ossess, and the reason
.or this is .ound in the .act that the e2o is the /- (m,/ the ru0in2 #rinci#0e in man, the center and source
o. indi;idua0ity, the ori2inator o. e;erythin2 that ta:es #0ace in man, and that #rimary somethin2
[#. 1B
to which a00 other thin2s in human nature are secondary.
*hen the a;era2e #erson em#0oys the term /e2o,/ he thin:s that he is dea0in2 with somethin2 that is
hidden so dee#0y in the abstract, that it can ma:e but 0itt0e di..erence whether we understand it or not.
This, howe;er, does not ha##en to be true, because it is the e2o that must act be.ore any action can ta:e
#0ace anywhere in the human system, and it is the e2o that must ori2inate the new be.ore any ste# in
ad;ance can be ta:en. (nd in addition, it is e"treme0y im#ortant to rea0iGe that the #ower o. wi00 to
contro0 the .orces we #ossess, de#ends direct0y u#on how .u00y conscious we are o. the e2o as the
ru0in2 #rinci#0e within us. *e understand there.ore, that it is abso0ute0y necessary to associate a00
thou2ht, a00 .ee0in2 and a00 actions o. mind or #ersona0ity with the e2o, or what we sha00 herea.ter s#ea:
o. as the /- (m./
The .irst ste# to be ta:en in this connection, is to reco2niGe the /- (m/ in e;erythin2 you do, and to
thin: a0ways o. the /- (m,/ as bein2 you!!the su#reme you. *hene;er you thin:, rea0iGe that it is the /-
(m/ that ori2inated the thou2ht. *hene;er you act, rea0iGe that it is the /- (m/ that 2i;es initiati;e to
that action, and whene;er you thin: o. yourse0. or try to be conscious o. yourse0., rea0iGe that the /-
(m/ occu#ies the throne o. your entire .ie0d o. consciousness.
[#. 1?
(nother im#ortant essentia0 is to a..irm si0ent0y in your own mind that you are the /- (m,/ and as you
a..irm this statement, or as you sim#0y dec0are #ositi;e0y, /- (m,/ thin: o. the /- (m/ as bein2 the
ru0in2 #rinci#0e in your who0e wor0d, as bein2 distinct and abo;e and su#erior to a00 e0se in your bein2,
and as bein2 you, yourse0., in the hi2hest, 0ar2est, and most com#rehensi;e sense. You thus 0i.t yourse0.
u#, so to s#ea:, to the mountain to# o. master.u0 indi;idua0ityD you enthrone yourse0.D you become true
to yourse0.D you #0ace yourse0. where you be0on2.
Throu2h this #ractice you not on0y disco;er yourse0. to be the master o. your who0e 0i.e, but you
e0e;ate a00 your conscious actions to that 0o.ty state in your consciousness that we may describe as the
throne o. your bein2, or as that center o. action within which the ru0in2 /- (m/ 0i;es and mo;es and has
its bein2. -. you wish to contro0 and direct the .orces you #ossess, you must act .rom the throne o. your
bein2, so to s#ea:D or in other words, .rom that conscious #oint in your menta0 wor0d wherein a00 #ower
o. contro0, direction and initiati;e #roceedsD and this #oint o. action is the center o. the /- (m./ You
must act, not as a body, not as a #ersona0ity, not as a mind, but as the /- (m,/ and the more .u00y you
reco2niGe the 0o.ty #osition o. the /- (m,/ the 2reater becomes your #ower to contro0 and direct a00
other thin2s that you may #ossess. -n brie., whene;er
[#. 1C
you thin: or act, you shou0d .ee0 that you stand with the /- (m,/ at the a#e" o. menta0ity on the ;ery
hei2hts o. your e"istence, and you shou0d at the same time, rea0iGe that this /- (m/ is you!!the su#reme
you. The more you #ractice these methods, the more you 0i.t yourse0. u# abo;e the 0imitations o. mind
and body, into the rea0iGation o. your own true #osition as a master.u0 indi;idua0ityD in .act, you #0ace
yourse0. where you be0on2, o;er and abo;e e;erythin2 in your or2aniGed e"istence.
*hen we e"amine the mind o. the a;era2e #erson, we .ind that he usua00y identi.ies himse0. with mind
or body. He either thin:s that he is body or that he is mind, and there.ore he can contro0 neither mind
nor body. The /- (m/ in his nature is submer2ed in a bund0e o. ideas, some o. which are true and some
o. which are not, and his thou2ht is usua00y contro00ed by those ideas without recei;in2 any direction
whate;er .rom that #rinci#0e within him that a0one was intended to 2i;e direction. 'uch a man 0i;es in
the 0ower story o. human e"istence but as we can contro0 0i.e on0y when we 2i;e directions .rom the
u##er story, we disco;er @ust why the a;era2e #erson neither understands his .orces nor has the #ower
to use them. He must .irst e0e;ate himse0. to the u##er story o. the human structure, and the .irst and
most im#ortant ste# to be ta:en in this direction is to reco2niGe the /- (m/ as the ru0in2 #rinci#0e, and
that the /- (m/ is you.
[#. 15
(nother method that wi00 be .ound hi2h0y im#ortant in this connection is to ta:e a .ew moments e;ery
day and try to .ee0 that you!!the /- (m/!!are not on0y abo;e mind and body, but in a certain sense,
distinct .rom mind and bodyD in .act, try to iso0ate the /- (m/ .or a .ew moments e;ery day .rom the
rest o. your or2aniGed bein2. This #ractice wi00 2i;e you what may be termed a #er.ect consciousness
o. your own indi;idua0 /- (m,/ and as you 2ain that consciousness you wi00 a0ways thin: o. the
su#reme /- (m/ whene;er you thin: o. yourse0.. (ccordin20y, a00 your menta0 actions wi00, .rom that
time on, come direct0y .rom the /- (mD/ and i. you wi00 continue to stand abo;e a00 such actions at a00
times, you wi00 be ab0e to contro0 them and direct them com#0ete0y.
To e"amine consciousness and .orm in this connection is hard0y necessary, e"ce#t to de.ine brie.0y their
2enera0 nature, so that we may ha;e a c0ear idea o. what we are dea0in2 with in the conscious .ie0d as
we00 as in the .ie0d o. e"#ression. The /- (m/ is .undamenta00y consciousD that is, the /- (m/ :nows
what e"ists in the human .ie0d or in the human s#here and what is ta:in2 #0ace in the human s#hereD
and that constitutes consciousness. -n brie., you are conscious when you :now that you e"ist and ha;e
some de.inite idea as to what is ta:in2 #0ace in your s#here o. e"istence. *hat we s#ea: o. as .orm, is
e;erythin2 in the or2aniGed #ersona0ity that has sha#e and
[#. 18
that ser;es in any manner to 2i;e e"#ression to the .orces within us.
-n the e"ercise o. consciousness, we .ind that the /- (m/ em#0oys three .undamenta0 actions. *hen the
/- (m/ 0oo:s out u#on 0i.e we ha;e sim#0e consciousness. *hen the /- (m/ 0oo:s u#on its own
#osition in 0i.e we ha;e se0. consciousness, and when the /- (m/ 0oo:s u# into the ;astness o. rea0 0i.e
we ha;e cosmic consciousness.
-n sim#0e consciousness, you are on0y aware o. those thin2s that e"ist e"terna00y to yourse0., but when
you be2in to become conscious o. yourse0. as a distinct entity, you be2in to de;e0o# se0. consciousness.
*hen you be2in to turn your attention to the 2reat within and be2in to 0oo: u# into the rea0 source o.
a00 thin2s, you become conscious o. that wor0d that seemin20y e"ists within a00 wor0ds, and when you
enter u#on this e"#erience, you are on the border0and o. cosmic consciousness, the most .ascinatin2
sub@ect that has e;er been :nown.
*hen we come to de.ine body, mind and sou0, we must, as #re;ious0y stated, re;erse the usua0
de.inition. -n the #ast, we ha;e constant0y used the e"#ression, /- ha;e a sou0,/ which natura00y im#0ies
the be0ie. that /- am a bodyD/ and so dee#0y has this idea become .i"ed in the a;era2e mind that near0y
e;erybody thin:s o. the body whene;er the term /me/ or /myse0./ is em#0oyed. ,ut in this attitude o.
mind the indi;idua0 is not abo;e the #hysica0
[#. 19
states o. thou2ht and .ee0in2D in .act, he is more or 0ess submer2ed in what may be ca00ed a bund0e o.
#hysica0 .acts and ideas, o. which he has ;ery 0itt0e contro0. You cannot contro0 anythin2 in your 0i.e,
howe;er, unti0 you are abo;e it. You cannot contro0 what is in your body unti0 you rea0iGe that you are
abo;e your body. You cannot contro0 what is in your mind unti0 you rea0iGe that you are abo;e your
mind, and there.ore no one can use the .orces within him to any e"tent so 0on2 as he thin:s o. himse0.
as bein2 the body, or as bein2 0oca0iGed e"c0usi;e0y in the body.
*hen we e"amine the who0e nature o. man, we .ind that the sou0 is the man himse0., and that the e2o is
the centra0 #rinci#0e o. the sou0D or to use another e"#ression, the sou0, inc0udin2 the /- (m,/ constitutes
the indi;idua0ity, and that ;isib0e somethin2 throu2h which indi;idua0ity .inds e"#ression, constitutes
the #ersona0ity.
-. you wish to understand your .orces, and 2ain that master.u0 attitude necessary to the contro0 o. your
.orces, train yourse0. to thin: that you are a sou0, but do not thin: o. the sou0 as somethin2 ;a2ue or
mysterious. Thin: o. the sou0 as bein2 the indi;idua0 you and a00 that that e"#ression can #ossib0y
im#0y. Train yourse0. to thin: that you are master o. mind and body, because you are abo;e mind and
body, and #ossess the #ower to use e;erythin2 that is in mind and body.
[#. 27 [#. 21
+an is e;er in search o. stren2th. -t is the stron2 man that wins. -t is the man with #ower that sca0es the
hei2hts. To be stron2 is to be 2reatD and it is the #ri;i0e2e o. 2reatness to satis.y e;ery desire, e;ery
as#iration, e;ery need. ,ut stren2th is not .or the .ew a0oneD it is .or a00, and the way to stren2th is
sim#0e. 3roceed this ;ery moment to the mountain to#s o. the stren2th you now #ossess, and whate;er
may ha##en do not come down. Do not wea:en under ad;ersity. %eso0;e to remain as stron2, as
determined and as hi2h0y enthused durin2 the dar:est ni2ht o. ad;ersity as you are durin2 the sunniest
day o. #ros#erity. Do not .ee0 disa##ointed when thin2s seem disa##ointin2. Hee# the eye sin20e u#on
the same bri00iant .uture re2ard0ess o. circumstances, conditions or e;ents. Do not 0ose heart when
thin2s 2o wron2. Continue undisturbed in your ori2ina0 reso0;e to ma:e a00 thin2s 2o ri2ht. To be
o;ercome by ad;ersity and threatenin2 .ai0ure is to 0ose stren2thD to a0ways remain in the same 0o.ty,
determined mood is to constant0y 2row in stren2th. The man who ne;er wea:ens when thin2s are
a2ainst him wi00 2row stron2er and stron2er unti0 a00 thin2s wi00 de0i2ht to be .or him. He wi00 .ina00y
ha;e a00 the stren2th he may desire or need. ,e a0ways stron2 and you wi00 a0ways be stron2er.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 22 [#. 29

CH(3T&% --

H$* *& 1$<&%) TH& F$%C&' *& 3$''&''
*hene;er you thin: or whene;er you .ee0, whene;er you s#ea:, whene;er you act, or whate;er may be
ta:in2 #0ace in your 0i.e, your su#reme idea shou0d be that you are abo;e it a00, su#erior to it a00, and
ha;e contro0 o. it a00. You sim#0y must ta:e this hi2her 2round in a00 action, thou2ht and consciousness
be.ore you can contro0 yourse0. and direct, .or #ractica0 #ur#oses, the .orces you #ossess. There.ore,
what has been said in connection with the /- (m,/ the sou0 and the indi;idua0ity as bein2 one, and as
standin2 at the a#e" o. human e"istence, is @ust as im#ortant as anythin2 that may be said herea.ter in
connection with the a##0ication o. the .orces in man to #ractica0 action. (nd thou2h this #hase o. the
sub@ect may a##ear to be somewhat abstract, we sha00 .ind no di..icu0ty in understandin2 it more .u00y
as we a##0y the ideas e;o0;ed. -n .act, when we 0earn to rea0iGe that we, by nature, occu#y a #osition
that is abo;e mind and body, this #art o. the sub@ect wi00 be .ound more interestin2 than anythin2 e0se,
and its a##0ication more #ro.itab0e.
[#. 2B
*e can de.ine indi;idua0ity more .u00y by statin2 that it is the in;isib0e man and that e;erythin2 in man
that is in;isib0e be0on2s to his indi;idua0ity. -t is the indi;idua0ity that initiates, that contro0s or directs.
There.ore to contro0 and use a .orce in your own system, you must understand and de;e0o#
indi;idua0ity. Your indi;idua0ity must be made distinct, determined and #ositi;e. You must constant0y
:now what you are and what you want, and you must constant0y be determined to secure what you
want. -t is indi;idua0ity that ma:es you di..erent .rom a00 other or2aniGed entities, and it is a hi2h0y
de;e0o#ed indi;idua0ity that 2i;es you the #ower to stand out distinct abo;e the mass, and it is the
de2ree o. indi;idua0ity that you #ossess that determines 0ar2e0y what #osition you are to occu#y in the
wor0d.
*hene;er you see a man who is di..erent, who seems to stand out distinct, and who has somethin2
;ita0 about him that no one e0se seems to #ossess, you ha;e a man whose indi;idua0ity is hi2h0y
de;e0o#ed, and you a0so ha;e a man who is 2oin2 to ma:e his mar: in the wor0d. Ta:e two men o.
eEua0 #ower, abi0ity and e..iciency, but with this di..erence. -n the one indi;idua0ity is hi2h0y
de;e0o#ed, whi0e in the other it is not. You :now at once which one o. these two is 2oin2 to reach the
hi2hest #0aces in the wor0d o. achie;ementD and the reason is that the one who #ossesses indi;idua0ity,
0i;es abo;e mind and body, thereby bein2 ab0e to contro0 and direct the .orces
[#. 2?
and #owers o. mind and body. The man, howe;er, whose indi;idua0ity is wea:, 0i;es more or 0ess down
in mind and body, and instead o. contro00in2 mind and body, is constant0y bein2 in.0uenced by
e;erythin2 .rom the outside that may enter his consciousness.
*hene;er you .ind a man or a woman who is doin2 somethin2 worth whi0e, who is creatin2 an
im#ression u#on the race, who is mo;in2 .orward towards 2reater and better thin2s, you .ind the
indi;idua0ity stron2, #ositi;e and hi2h0y de;e0o#ed. -t is there.ore abso0ute0y necessary that you 2i;e
your best attention to the de;e0o#ment o. a stron2, #ositi;e indi;idua0ity i. you wish to succeed in the
wor0d and ma:e the best use o. the .orces in your #ossession. ( ne2ati;e or wea: indi;idua0ity dri.ts
with the stream o. en;ironment, and usua00y recei;es on0y what others choose to 2i;e, but a .irm,
stron2, #ositi;e, we00!de;e0o#ed indi;idua0ity, actua00y contro0s the shi# o. his 0i.e and destiny, and
sooner or 0ater wi00 2ain #ossession o. what he ori2ina00y set out to secure. ( #ositi;e indi;idua0ity has
the #ower to ta:e ho0d o. thin2s and turn them to 2ood account. This is one reason why such an
indi;idua0ity a0ways succeeds. (nother reason is that the more .u00y your indi;idua0ity is de;e0o#ed, the
more you are admired by e;erybody with whom you may come in contact. The human race 0o;es
#ower, and counts it a #ri;i0e2e to 2i;e 0o.ty #ositions to those who ha;e #ower.
[#. 2C
and e;ery man or woman, whose indi;idua0ity is hi2h0y de;e0o#ed, does #ossess #ower!!usua00y
e"ce#tiona0 #ower.
To de;e0o# indi;idua0ity, the .irst essentia0 is to 2i;e the /- (m/ its true and 0o.ty #osition in your mind.
The /- (m/ is the ;ery center o. indi;idua0ity, and the more .u00y conscious you become o. the /- (m/
the more o. the #ower that is in the /- (m/ you arouse, and it is the arousin2 o. this #ower that ma:es
indi;idua0ity #ositi;e and stron2. (nother essentia0 is to #ractice the idea o. .ee0in2 or concei;in2
yourse0. as occu#yin2 the master.u0 attitude. *hene;er you thin: o. yourse0., thin: o. yourse0. as bein2
and 0i;in2 and actin2 in the master.u0 attitude. Then in addition, ma:e e;ery desire #ositi;e, ma:e
e;ery .ee0in2 #ositi;e, ma:e e;ery thou2ht #ositi;e, and ma:e e;ery action o. mind #ositi;e. To ma:e
your wants distinct and #ositi;e, that is, to actua00y and .u00y :now what you want and then #roceed to
want what you want with a00 the #ower that is in you, wi00 a0so tend to 2i;e stren2th and #ositi;eness to
your indi;idua0ityD and the reason is that such actions o. mind wi00 tend to #0ace in #ositi;e,
constructi;e action e;ery .orce that is in your system.
( most ;a0uab0e method is to #icture in your mind your own best idea o. what a stron2, we00!de;e0o#ed
indi;idua0ity wou0d necessari0y be, and then thin: o. yourse0. as becomin2 more and more 0i:e that
#icture. -n this connection it is we00 to remember that we
[#. 25
2radua00y 2row into the 0i:eness o. that which we thin: o. the most. There.ore, i. you ha;e a ;ery c0ear
idea o. a hi2h0y de;e0o#ed indi;idua0ity, and thin: a 2reat dea0 o. that indi;idua0ity with a stron2,
#ositi;e desire to de;e0o# such an indi;idua0ity, you wi00 2radua00y and sure0y mo;e towards that 0o.ty
idea0.
(nother ;a0uab0e method is to 2i;e conscious reco2nition to what may be ca00ed the bi22er man on the
inside. Few #eo#0e thin: o. this 2reater man that is within them, but we cannot a..ord to ne20ect this
interior entity .or a moment. This 2reater or 0ar2er man is not somethin2 that is se#arate and distinct
.rom ourse0;es. -t is sim#0y the sum!tota0 o. the 2reater #owers and #ossibi0ities that are within us. *e
shou0d reco2niGe these, thin: o. them a 2reat dea0, and desire with a00 the #ower o. heart and mind and
sou0 to arouse and e"#ress more and more o. these inner #owers. Thus we sha00 .ind that the interior
man, our rea0 indi;idua0ity, wi00 become stron2er and more acti;e, and our #ower to a##0y our 2reater
#ossibi0ities wi00 increase accordin20y. The ;a0ue o. indi;idua0ity is so 2reat that it cannot #ossib0y be
o;erestimated. &;ery :nown method that wi00 de;e0o# indi;idua0ity, there.ore, shou0d be a##0ied
.aith.u00y, thorou2h0y and constant0y. -n .act, no one other thin2 we can do wi00 brin2 2reater returns.
The #ersona0ity is the ;isib0e man. &;erythin2 that is ;isib0e in the human entity be0on2s to the
[#. 28
#ersona0ity, but it is more than the body. To say that some one has a .ine #ersona0ity may and may not
mean that that #ersona0ity is beauti.u0, in the ordinary sense o. the term. There mi2ht be no #hysica0
beauty and yet the #ersona0ity mi2ht be hi2h0y de;e0o#ed. There mi2ht be nothin2 stri:in2 about such a
#ersona0ity, and yet there wou0d be somethin2 e"treme0y attracti;e, somethin2 to 2reat0y admire. $n
the other hand, when the #ersona0ity is not we00 de;e0o#ed, there is nothin2 in the ;isib0e man that you
can see, besides ordinary human c0ay. &;erythin2 e"istin2 in such a #ersona0ity is crude and e;en 2rossD
but there is no e"cuse .or any #ersona0ity bein2 crude, unre.ined or unde;e0o#ed. There is not a sin20e
#ersona0ity that cannot be so re.ined and #er.ected as to become stri:in20y attracti;e, and there are
scores o. reasons why such de;e0o#ment shou0d be sou2ht. The most im#ortant reason is that a00 the
.orces o. man act throu2h the #ersona0ity, and the .iner the #ersona0ity, the more easi0y can we direct
and e"#ress the .orces we #ossess. *hen the #ersona0ity is crude, we .ind it di..icu0t to a##0y in
#ractica0 0i.e the .iner e0ements that are within us, and here we .ind one reason why ta0ent or abi0ity so
.reEuent0y .ai0s to be its best. -n such cases the #ersona0ity has been ne20ected, and is not a .it
instrument throu2h which .iner thin2s and 2reater thin2s can .ind e"#ression. The #ersona0ity is re0ated
to the indi;idua0 as the #iano is to the musician. -. the
[#. 29
#iano is out o. tune, the musician wi00 .ai0, no matter how much o. a musician he may beD and 0i:ewise,
i. the #iano or instrument is crude in construction, the .inest music cannot be e"#ressed throu2h it as a
channe0. To de;e0o# the #ersona0ity, the #rinci#a0 essentia0 is to 0earn how to transmute a00 the creati;e
ener2ies that are 2enerated in the human system, a sub@ect that wi00 be 2i;en thorou2h attention in
another cha#ter.
*hen we #roceed to a##0y the .orces within us, we .ind three .ie0ds o. action. The .irst is the conscious
.ie0d, the .ie0d in which the mind acts when we are awa:e. The second .ie0d is the subconscious, that
.ie0d in which the mind acts when it 2oes beneath consciousness. -t is a0so the .ie0d in which we act
when as0ee#. The term, /.a00in2 as0ee#,/ is there.ore 0itera00y true, as when we 2o to s0ee#, the e2o 2oes
down, so to s#ea:, into another wor0d!!a wor0d so ;ast, that on0y #ortions o. it ha;e thus .ar been
e"#0ored. The third .ie0d is the su#erconscious, the .ie0d in which the mind acts when it touches the
u##er rea0m, and it is when actin2 in this .ie0d that we 2ain rea0 #ower and rea0 ins#irationD in .act,
when we touch the su#erconscious, we .reEuent0y .ee0 as i. we ha;e become more than mere man. To
:now how to act in the su#erconscious .ie0d, is there.ore hi2h0y im#ortant, e;en thou2h the idea may at
.irst si2ht seem to be ;a2ue and somewhat mystica0.
[#. 97
*e are constant0y in touch, howe;er, with the su#erconscious, whether we :now it or not. *e
.reEuent0y enter the su#erconscious when we 0isten to ins#irin2 music, when we read some boo: that
touches the .iner inte00ect, when we 0isten to someone who s#ea:s .rom what may be termed the inner
throne o. authority, when we witness some sou0!stirrin2 scene in nature. *e a0so touch the
su#erconscious when we are carried away with some tremendous ambition, and herein we .ind
#ractica0 ;a0ue in a 2reat measure. *hen men o. tremendous ambition are carried away, so to s#ea:,
with the #ower o. that ambition, they a0most in;ariab0y reach the hi2her and .iner state o. mind!!a state
where they not on0y .ee0 more #ower and determination than they e;er .e0t be.ore, but a state in which
the mind becomes so e"treme0y acti;e that it a0most in;ariab0y 2ains the necessary bri00iancy to wor:
out those #0ans or ideas that are reEuired in order that the ambition may be rea0iGed.
-t can readi0y be demonstrated that we 2et our best ideas .rom this 0o.ty rea0m, and it is a we00!:nown
.act that no one e;er accom#0ishes 2reat or wonder.u0 thin2s in the wor0d, without touchin2 .reEuent0y
this sub0ime ins#irin2 state. *hen we train the mind to touch the su#erconscious at .reEuent inter;a0s,
we a0ways .ind the ideas we want. *e a0ways succeed in #ro;idin2 the ways and means reEuired. )o
matter what the di..icu0ties may be, we
[#. 91
in;ariab0y disco;er somethin2 by which we may o;ercome and conEuer com#0ete0y.
*hene;er you .ind yourse0. in what may be termed a di..icu0t #osition, #roceed at once to wor: your
mind u# into hi2her and hi2her attitudes, unti0 you touch the su#erconscious, and when you touch that
0o.ty state you wi00 soon recei;e the ideas or the methods that you need. ,ut this is not the on0y ;a0ue
connected with the su#erconscious. The hi2hest .orces in man are the most #ower.u0, but we cannot use
those hi2her .orces without actin2 throu2h the su#erconscious .ie0d. There.ore, i. you want to
understand and a##0y a00 the .orces you #ossess, you must train the mind to act throu2h the
su#erconscious as we00 as the conscious and the subconscious.
Howe;er, we must not #ermit ourse0;es to 0i;e e"c0usi;e0y in this 0o.ty stateD thou2h it is the source o.
the hi2her .orces in man, those .orces that are indis#ensab0e to the doin2 o. 2reat and im#ortant thin2sD
ne;erthe0ess, those .orces cannot be a##0ied un0ess they are brou2ht down to earth, so to s#ea:, and
united with #ractica0 action. He who 0i;es e"c0usi;e0y in the su#erconscious, wi00 dream wonder.u0
dreams, but i. he does not unite the .orces o. the su#erconscious with #ractica0 action, he wi00 do
nothin2 e0se but dream dreams, and those dreams wi00 not come true. -t is when we combine menta0
action in the conscious, subconscious and su#erconscious that we 2et the resu0ts we desire. -n brie., it is
the
[#. 92
.u00 use o. a00 the .orces in mind throu2h a00 the channe0s o. e"#ression that 0eads to the hi2hest
attainment and the 2reatest achie;ements.
*hen we #roceed with the #ractica0 a##0ication o. any #articu0ar .orce, we sha00 not .ind it necessary to
cause that .orce to act throu2h what may be termed the #sycho0o2ica0 .ie0d, and the reason is that the
#sycho0o2ica0 .ie0d in man is the rea0 .ie0d o. action. -t is the .ie0d throu2h which the undercurrents
.0ow, and we a00 understand that it is these undercurrents that determine, not on0y the direction o.
action, but the resu0ts that .o00ow action. This idea is we00 i00ustrated in the .o00owin2 0inesI
/'traws u#on the sur.ace .0owD
He who wou0d see: .or #ear0s must di;e be0ow./
The term /be0ow/ as a##0ied to the 0i.e and consciousness o. man, is synonymous with the
#sycho0o2ica0 .ie0d, or the .ie0d o. the undercurrents. $rdinary minds s:im o;er the sur.ace. 1reat
minds in;ariab0y sound these dee#er de#ths, and act in and throu2h the #sycho0o2ica0 .ie0d. Their
minds di;e be0ow into the rich ;astness o. what may be termed the 2o0d mines o. the mind, and the
diamond .ie0ds o. the sou0.
*hen we enter the #sycho0o2ica0 .ie0d o. any .orce, which sim#0y means the inner and .iner .ie0d o.
action o. that .orce, we act throu2h the undercurrents, and thereby #roceed to contro0 those currents. -t
is in the .ie0d o. the undercurrents that we .ind both the ori2in
[#. 99
and the action o. cause, whether #hysica0 or menta0. -t is these currents, when acted u#on inte00i2ent0y,
that remo;e what we do not want and #roduce those chan2es that we do want. They in;ariab0y #roduce
e..ects, both #hysica0 and menta0, accordin2 to the action that we 2i;e to them, and a00 those thin2s that
#ertain to the #ersona0ity wi00 res#ond on0y to the actions o. those currentsD that is, you cannot #roduce
any e..ect in any #art o. the mind or body un0ess you .irst direct the undercurrents o. the system to
#roduce those e..ects. To act throu2h the undercurrents there.ore is abso0ute0y necessary, no matter
what we may wish to do, or what .orces we may wish to contro0, direct or a##0yD and we act u#on those
undercurrents on0y when we enter the #sycho0o2ica0 .ie0d.
-n 0i:e manner, we can turn to 2ood account a00 thin2s in #ractica0 e;eryday 0i.e on0y when we
understand the #sycho0o2y o. those thin2s. The reason is, that when we understand the #sycho0o2y o.
anythin2, we understand the #ower that is bac: o. that #articu0ar thin2, and that contro0s it and 2i;es it
de.inite action. -n conseEuence, when we understand the #sycho0o2y o. anythin2 in our own .ie0d o.
action or in our own en;ironment, we wi00 :now how to dea0 with it so as to secure whate;er resu0ts
that #articu0ar thin2 has the #ower to #roduce. ,ut this 0aw is es#ecia00y im#ortant in dea0in2 with
.orces within ourse0;es, whether those .orces act throu2h the mind
[#. 9B
or throu2h any one o. the .acu0ties, throu2h the #ersona0ity or throu2h the conscious, subconscious or
su#erconscious .ie0ds. -n brie., whate;er we do in tryin2 to contro0 and direct the #owers we #ossess,
we must enter the dee#er 0i.e o. those #owers, so that we can 2et .u00 contro0 o. the undercurrents. -t is
the way those undercurrents .0ow that determines resu0ts, and as we can direct those currents in any
way that we desire, we natura00y conc0ude that we can secure whate;er resu0ts we desire.
[#. 9?
+an 0i;es to mo;e .orward. To mo;e .orward is to 0i;e more. To 0i;e more is to be more and do moreD
and it is bein2 and doin2 that constitutes the #ath to ha##iness. The more you are and the more you do,
the richer your 0i.e, the 2reater your @oy. ,ut bein2 and doin2 must a0ways 0i;e to2ether as one. To try
to be much and not try to do much, is to .ind 0i.e a barren waste. To try to do much and not try to be
much, is to .ind 0i.e a burden too hea;y and wearisome to bear. The bein2 o. much 2i;es the necessary
ins#iration and the necessary #ower to the doin2 o. much. The doin2 o. much 2i;es the necessary
e"#ression to the bein2 o. much. (nd it is the brin2in2 .orth o. bein2 throu2h the act o. doin2 that
#roduces ha##iness that is ha##iness. ,ein2 much 2i;es ca#acity .or doin2 much. Doin2 much 2i;es
e"#ression to the richest and the best that is within us. (nd the more we increase the richness o. that
which is within us, the more we increase our ha##iness, #ro;ided we increase, in the same #ro#ortion,
the e"#ression o. that 2reater richness. The .irst essentia0 is #ro;ided .or by the bein2 o. muchD the
second, by the doin2 o. muchD and the secret o. both may be .ound by him who 0i;es to mo;e .orward.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 9C [#. 95

CH(3T&% ---

TH& U'& $F +-)D -) 3%(CT-C(L (CT-$)
-n the #resent a2e, it is the #ower o. mind that ru0es the wor0d, and there.ore it is e;ident that he who
has acEuired the best use o. the #ower o. mind, wi00 rea0iGe the 2reatest success, and reach the hi2hest
#0aces that attainment and achie;ement ho0d in store. The man who wins is the man who can a##0y in
#ractica0 0i.e e;ery #art o. his menta0 abi0ity, and who can ma:e e;ery action o. his mind te00.
*e sometimes wonder why there are so many ca#ab0e men and admirab0e women who do not reach
those #0aces in 0i.e that they seem to deser;e, but the answer is sim#0e. They do not a##0y the #ower o.
mind as they shou0d. Their abi0ities and Eua0ities are either misdirected or a##0ied on0y in #art. These
#eo#0e, howe;er, shou0d not #ermit themse0;es to become dissatis.ied with .ate, but shou0d remember
that e;ery indi;idua0ity who 0earns to ma:e .u00 use o. the #ower o. his mind wi00 reach his 2oa0D he
wi00 rea0iGe his desire and wi00 #ositi;e0y win.
There are se;era0 reasons why, thou2h the #rinci#a0 reason is .ound in the .act that when the #ower
[#. 98
o. the mind is used correct0y in wor:in2 out what we wish to accom#0ish, the other .orces we #ossess
are readi0y a##0ied .or the same #ur#ose, and this .act becomes e;ident when we rea0iGe that the #ower
o. mind is not on0y the ru0in2 #ower in the wor0d, but is a0so the ru0in2 #ower in man himse0.. (00 other
.acu0ties in man are ru0ed by the #ower o. his mind. -t is the action o. his mind that determines the
action o. a00 the other .orces in his #ossession. There.ore, to secure the resu0ts desired, he must 2i;e his
.irst thou2ht to the scienti.ic and constructi;e a##0ication o. menta0 action.
-n a #recedin2 cha#ter, it was stated that the /- (m/ is the ru0in2 #rinci#0e in man, and .rom that
statement the conc0usion may be drawn that the /- (m/ is the ru0in2 #ower as we00, but this is not
strict0y correct. There is a di..erence between #rinci#0e and #ower, thou2h .or #ractica0 #ur#oses it is
not necessary to consider the abstract #hase o. this di..erence. (00 that is necessary is to rea0iGe that the
/- (m/ directs the mind, and that the #ower o. the mind directs and contro0s e;erythin2 e0se in the
human system. -t is the mind that occu#ies the throne but the /- (m/ is the #ower behind the throne.
This bein2 true, it becomes hi2h0y im#ortant to understand how the #ower o. the mind shou0d be used,
but be.ore we can understand the use o. this #ower, we must 0earn what this #ower actua00y is.
1enera00y s#ea:in2, we may say that the #ower o.
[#. 99
mind is the sum!tota0 o. a00 the .orces o. the menta0 wor0d, inc0udin2 those .orces that are em#0oyed in
the #rocess o. thin:in2. The #ower o. mind inc0udes the #ower o. the wi00, the #ower o. desire, the
#ower o. .ee0in2, and the #ower o. thou2ht. -t inc0udes conscious action in a00 its #hases and
subconscious action in a00 its #hasesD in .act, it inc0udes anythin2 and e;erythin2 that is #0aced in action
throu2h the mind, by the mind or in the mind.
To use the #ower o. the mind, the .irst essentia0 is to direct e;ery menta0 action toward the 2oa0 in ;iew,
and this direction must not be occasiona0, but constant. +ost minds, howe;er, do not a##0y this 0aw.
They thin: about a certain thin2 one moment, and about somethin2 e0se the ne"t moment. (t a certain
hour their menta0 actions wor: a0on2 a certain 0ine, and at the ne"t hour those actions wor: a0on2 a
di..erent 0ine. 'ometimes the 2oa0 in ;iew is one thin2, and sometimes another, so the actions o. the
mind do not mo;e constant0y toward a certain de.inite 2oa0, but are most0y scattered. *e :now,
howe;er, that e;ery indi;idua0 who is actua00y wor:in2 himse0. steadi0y and sure0y toward the 2oa0 he
has in ;iew, in;ariab0y directs a00 the #ower o. his thou2ht u#on that 2oa0. -n his mind not a sin20e
menta0 action is thrown away, not a sin20e menta0 .orce wasted. (00 the #ower that is in him is bein2
directed to wor: .or what he wishes to accom#0ish, and the reason that e;ery #ower res#onds in this
way is because he is not
[#. B7
thin:in2 o. one thin2 now and somethin2 e0se the ne"t moment. He is thin:in2 a00 the time o. what he
wishes to attain and achie;e. The .u00 #ower o. mind is turned u#on that ob@ect, and as mind is the
ru0in2 #ower, the .u00 #ower o. a00 his other .orces wi00 tend to wor: .or the same ob@ect.
-n usin2 the #ower o. mind as we00 as a00 the other .orces we #ossess, the .irst Euestion to answer is
what we rea00y want, or what we rea00y want to accom#0ishD and when this Euestion is answered, the
one thin2 that is wanted shou0d be .i"ed so c0ear0y in thou2ht that it can be seen by the mindJs eye e;ery
minute. ,ut the ma@ority do not :now what they rea00y want. They may ha;e some ;a2ue desire, but
they ha;e not determined c0ear0y, de.inite0y and #ositi;e0y what they rea00y want, and this is one o. the
#rinci#a0 causes o. .ai0ure. 'o 0on2 as we do not :now de.inite0y what we want, our .orces wi00 be
scattered, and so 0on2 as our .orces are scattered, we wi00 accom#0ish but 0itt0e, or .ai0 entire0y. *hen
we :now what we want, howe;er, and #roceed to wor: .or it with a00 the #ower and abi0ity that is in us,
we may rest assured that we wi00 2et it. *hen we direct the #ower o. thin:in2, the #ower o. wi00, the
#ower o. menta0 action, the #ower o. desire, the #ower o. ambition, in .act, a00 the #ower we #ossess on
the one thin2 we want, on the one 2oa0 we desire to reach, it is not di..icu0t to understand why success
[#. B1
in a 2reater and 2reater measure must be rea0iGed.
To i00ustrate this sub@ect .urther, we wi00 su##ose that you ha;e a certain ambition and continue to
concentrate your thou2ht and the #ower o. your mind u#on that ambition e;ery minute .or an inde.inite
#eriod, with no cessation whate;er. The resu0t wi00 be that you wi00 2radua00y and sure0y train a00 the
.orces within you to wor: .or the rea0iGation o. that ambition, and in the course o. time, the .u00
ca#acity o. your entire menta0 system wi00 be a##0ied in wor:in2 .or that #articu0ar thin2.
$n the other hand, su##ose you do as most #eo#0e do under a;era2e circumstances. 'u##ose, a.ter you
ha;e 2i;en your ambition a certain amount o. thou2ht, you come to the conc0usion that #ossib0y you
mi2ht succeed better a0on2 another 0ine. Then you be2in to direct the #ower o. your mind a0on2 that
other 0ine. Later on, you come to the conc0usion that there is sti00 another channe0 throu2h which you
mi2ht succeed, and you #roceed accordin20y to direct your mind u#on this third ambition. Then what
wi00 ha##enF 'im#0y thisI You wi00 ma:e three 2ood be2innin2s, but in e;ery case you wi00 sto# be.ore
you ha;e accom#0ished anythin2. There are thousands o. ca#ab0e men and women, howe;er, who ma:e
this mista:e e;ery year o. their 0i;es. The .u00 .orce o. their menta0 system is directed u#on a certain
ambition on0y .or a short timeD then it is directed e0sewhere.
[#. B2
[#ara2ra#h continues They ne;er continue 0on2 enou2h a0on2 any #articu0ar 0ine to secure resu0ts .rom
their e..orts, and there.ore resu0ts are ne;er secured.
Then there are other minds who 2i;e most o. their attention to a certain ambition and succeed .air0y
we00, but 2i;e the rest o. their attention to a number o. minor ambitions that ha;e no #articu0ar
im#ortance. Thus they are usin2 on0y a .raction o. their #ower in a way that wi00 te00. The rest o. it is
thrown away a0on2 a number o. 0ines throu2h which nothin2 is 2ained. ,ut in this a2e hi2h e..iciency
is demanded e;erywhere in the wor0dJs wor:, and any one who wants to occu#y a #0ace that wi00 satis.y
his ambition and desire, cannot a..ord to waste e;en a sma00 #art o. the #ower he may #ossess. He
needs it a00 a0on2 the 0ine o. his 0eadin2 ambition, and there.ore shou0d not #ermit counter attractions to
occu#y his mind .or a moment.
-. you ha;e a certain ambition or a certain desire, thin: about that ambition at a00 times. Hee# that
ambition be.ore your mind constant0y, and do not hesitate to ma:e your ambition as hi2h as #ossib0e.
The hi2her you aim, the 2reater wi00 be your achie;ements, thou2h that does not necessari0y mean that
you wi00 rea0iGe your hi2hest aims as .u00y as you ha;e #ictured them in your mindD but the .act is that
those who ha;e 0ow aims, usua00y rea0iGe what is e;en be0ow their aims, whi0e those who ha;e hi2h
aims usua00y rea0iGe ;ery near0y, i. not .u00y, what
[#. B9
their ori2ina0 ambition ca00s .or. The #rinci#0e is to direct the #ower o. mind u#on the ;ery hi2hest, the
;ery 0ar2est and the ;ery 2reatest menta0 conce#tion o. that which we intend to achie;e. The .irst
essentia0 there.ore, is to direct the .u00 #ower o. mind and thou2ht u#on the 2oa0 in ;iew, and to
continue to direct the mind in that manner e;ery minute, re2ard0ess o. circumstances or conditions.
The second essentia0 is to ma:e e;ery menta0 action #ositi;e. *hen we desire certain thin2s or when
we thin: o. certain thin2s we wish to attain or achie;e, the Euestion shou0d be i. our menta0 attitudes at
the time are #ositi;e or ne2ati;e. To answer this we on0y ha;e to remember that e;ery #ositi;e action
a0ways 2oes toward that which recei;es its attention, whi0e a ne2ati;e action a0ways retreats. ( #ositi;e
action is an action that you .ee0 when you rea0iGe that e;ery .orce in your entire system is #ushed
.orward, so to s#ea:, and that it is #assin2 throu2h what may be termed an e"#andin2 and en0ar2in2
state o. .ee0in2 or consciousness. The #ositi;e attitude o. mind is a0so indicated by the .ee0in2 o. a .irm,
determined .u00ness throu2hout the ner;ous system. *hen e;ery ner;e .ee0s .u00, stron2 and
determined, you are in the #ositi;e attitude, and whate;er you may do at the time wi00 #roduce resu0ts
a0on2 the 0ine o. your desire or your ambition. *hen you are in a #ositi;e state o. mind you are ne;er
ner;ous or disturbed, you are ne;er a2itated or strenuousD in .act,
[#. BB
the more #ositi;e you are the dee#er your ca0mness and the better your contro0 o;er your entire system.
The #ositi;e man is not one who rushes he0ter!s:e0ter here and there re2ard0ess o. @ud2ment or
constructi;e action, but one who is abso0ute0y ca0m and contro00ed under e;ery circumstance, and yet
so thorou2h0y .u00 o. ener2y that e;ery atom in his bein2 is ready, under e;ery circumstance, to
accom#0ish and achie;e. This ener2y is not #ermitted to act, howe;er, unti0 the #ro#er time arri;es, and
then its action 2oes direct0y to the 2oa0 in ;iew.
The #ositi;e mind is a0ways in harmony with itse0., whi0e the ne2ati;e mind is a0ways out o. harmony,
and thereby 0oses the 2reater #art o. its #ower. 3ositi;eness a0ways means stren2th stored u#, #ower
he0d in the system under #er.ect contro0, unti0 the time o. actionD and durin2 the time o. action directed
constructi;e0y under the same #er.ect contro0. -n the #ositi;e mind, a00 the actions o. the menta0 system
are wor:in2 in harmony and are bein2 .u00y directed toward the ob@ect in ;iew, whi0e in the ne2ati;e
mind, those same actions are scattered, rest0ess, ner;ous, disturbed, mo;in2 here and there, sometimes
under direction, but most o. the time not. That the one shou0d in;ariab0y succeed is there.ore @ust as
e;ident as that the other shou0d in;ariab0y .ai0. 'cattered ener2y cannot do otherwise but .ai0, whi0e
#ositi;e0y directed ener2y sim#0y must succeed. ( #ositi;e mind is 0i:e a #ower.u0 stream o. water that
is
[#. B?
2atherin2 ;o0ume and .orce .rom hundreds o. tributaries a00 a0on2 its course. The .urther on it 2oes the
2reater its #ower, unti0 when it reaches its 2oa0, that #ower is sim#0y immense. ( ne2ati;e mind,
howe;er, wou0d be somethin2 0i:e a stream, that the .urther it .0ows the more di;isions it ma:es, unti0,
when it reaches its 2oa0, instead o. bein2 one #ower.u0 stream, it has become a hundred, sma00, wea:,
sha00ow streams.
To de;e0o# #ositi;eness it is necessary to cu0ti;ate those Eua0ities that constitute #ositi;eness. +a:e it a
#oint to 2i;e your who0e attention to what you want to accom#0ish, and 2i;e that attention .irmness,
ca0mness and determination. Try to 2i;e de#th to e;ery desire unti0 you .ee0 as i. a00 the #owers o. your
system were actin2, not on the sur.ace, but .rom the 2reater wor0d within. (s this attitude is cu0ti;ated,
#ositi;eness wi00 become more and more distinct, unti0 you can actua00y .ee0 yourse0. 2ainin2 #ower
and #resti2e. (nd the e..ect wi00 not on0y be noticed in your own abi0ity to better direct and a##0y your
ta0ents, but others wi00 disco;er the chan2e. (ccordin20y, those who are 0oo:in2 .or men o. #ower, men
who can do thin2s, wi00 0oo: to you as the one to occu#y the #osition that has to be .i00ed.
3ositi;eness there.ore, not on0y 2i;es you the abi0ity to ma:e a .ar better use o. the .orces you #ossess,
but it a0so 2i;es you #ersona0ity, that much admired somethin2 that wi00 most sure0y cause you to be
se0ected
[#. BC
where men o. #ower are needed. The wor0d does not care .or ne2ati;e #ersona0ities. 'uch #ersona0ities
0oo: wea: and em#ty, and are usua00y i2nored, but e;erybody is attracted to a #ositi;e #ersona0ityD and
it is the #ositi;e #ersona0ity that is a0ways 2i;en the #re.erence. )or is this otherwise but ri2ht, because
the #ositi;e #ersona0ity has better use o. his #ower, and there.ore is ab0e to act with 2reater e..iciency
where;er he is ca00ed u#on to act.
The third essentia0 in the ri2ht use o. the mind is to ma:e e;ery menta0 action constructi;e, and a
constructi;e menta0 action is one that is based u#on a dee# seated desire to de;e0o#, to increase, to
achie;e, to attain!!in brie., to become 0ar2er and 2reater, and to do somethin2 o. .ar 2reater worth than
has been done be.ore. -. you wi00 cause e;ery menta0 action you entertain to ha;e that .ee0in2,
constructi;eness wi00 soon become second nature to your entire menta0 systemD that is, a00 the .orces o.
your mind wi00 be2in to become bui0din2 .orces, and wi00 continue to bui0d you u# a0on2 any 0ine
throu2h which you may desire to act.
-ns#ire your mind constant0y with a bui0din2 desire, and ma:e this desire so stron2 that e;ery #art o.
your system wi00 constant0y .ee0 that it wants to become 2reater, more ca#ab0e and more e..icient. (n
e"ce00ent #ractice in this connection is to try to en0ar2e u#on a00 your ideas o. thin2s whene;er you
ha;e s#are moments .or rea0 thou2ht. This #ractice
[#. B5
wi00 tend to #roduce a 2rowin2 tendency in e;ery #rocess o. your thin:in2. (nother 2ood #ractice is to
ins#ire e;ery menta0 action with more ambition. *e cannot ha;e too much ambition. *e may ha;e too
much aim0ess ambition, but we cannot ha;e too much rea0 constructi;e ambition. -. your ambition is
;ery stron2, and is directed toward somethin2 de.inite, e;ery action o. your mind, e;ery action o. your
#ersona0ity, and e;ery action o. your .acu0ties wi00 become constructi;eD that is, a00 those actions wi00 be
ins#ired by the tremendous .orce o. your ambition to wor: .or the rea0iGation o. that ambition.
)e;er #ermit rest0ess ambition. *hene;er you .ee0 the .orce o. ambition direct your mind at once in a
ca0m, determined manner u#on that which you rea00y want to accom#0ish in, 0i.e. +a:e this a dai0y
#ractice, and you wi00 steadi0y train a00 your .acu0ties and #owers not on0y to wor: .or the rea0iGation o.
that ambition, but become more and more e..icient in that direction. &re 0on2 your .orces and .acu0ties
wi00 be su..icient0y com#etent to accom#0ish what you want.
-n the #ro#er use o. the mind there.ore these three essentia0s shou0d be a##0ied constant0y and
thorou2h0y. First, direct a00 the #owers o. mind, a00 the #owers o. thou2ht, and a00 your thin:in2 u#on
the 2oa0 you ha;e in ;iew. 'econd, train e;ery menta0 action to be dee#0y and ca0m0y #ositi;e. Third,
train e;ery menta0 action to be constructi;e, to be
[#. B8
.i00ed with a bui0din2 s#irit, to be ins#ired with a cease0ess desire to de;e0o# the 2reater, to achie;e the
2reater, to attain the 2reater. *hen you ha;e acEuired these three, you wi00 be2in to use your .orces in
such a way that resu0ts must .o00ow. You wi00 be2in to mo;e .orward steadi0y and sure0y, and you wi00
be constant0y 2ainin2 2round. Your mind wi00 ha;e become 0i:e the stream mentioned abo;e. -t wi00
2ather ;o0ume and .orce as it mo;es on and on, unti0 .ina00y that ;o0ume wi00 be 2reat enou2h to
remo;e any obstac0e in its way, and that .orce #ower.u0 enou2h to do anythin2 you may ha;e in ;iew.
-n order to a##0y these three essentia0s in the most e..ecti;e manner, there are se;era0 misuses o. the
mind that must be a;oided. (;oid the .orce.u0, the a22ressi;e and the domineerin2 attitudes, and do not
#ermit your mind to become intense, un0ess it is under #er.ect contro0. )e;er attem#t to contro0 or
in.0uence others in any way whate;er. You wi00 se0dom succeed in that manner, and when you do, the
success wi00 be tem#oraryD besides, such a #ractice a0ways wea:ens your mind. Do not turn the #ower
o. your mind u#on others, but turn it u#on yourse0. in such a way that it wi00 ma:e you stron2er, more
#ositi;e, more ca#ab0e, and more e..icient, and as you de;e0o# in this manner, success must come o.
itse0.. There is on0y one way by which you can in.0uence others 0e2itimate0y, and that is throu2h the
2i;in2 o. instruction, but in that case, there is no desire to in.0uence.
[#. B9
[#ara2ra#h continues You desire sim#0y to im#art :now0ed2e and in.ormation, and you e"ercise a most
desirab0e in.0uence without desirin2 to do so.
( 2reat many men and women, a.ter disco;erin2 the immense #ower o. mind, ha;e come to the
conc0usion that they mi2ht chan2e circumstances by e"ercisin2 menta0 #ower u#on those circumstances
in some mysterious manner, but such a #ractice means nothin2 but a waste o. ener2y. The way to
contro0 circumstances is to contro0 the .orces within yourse0. to ma:e a 2reater man o. yourse0., and as
you become 2reater and more com#etent, you wi00 natura00y 2ra;itate into better circumstances. -n this
connection, we shou0d remember that 0i:e attracts 0i:e. -. you want that which is better, ma:e yourse0.
better. -. you want to rea0iGe the idea0, ma:e yourse0. more idea0. -. you want better .riends, ma:e
yourse0. a better .riend. -. you want to associate with #eo#0e o. worth, ma:e yourse0. more worthy. -.
you want to meet that which is a2reeab0e, ma:e yourse0. more a2reeab0e. -. you want to enter
conditions and circumstances that are more #0easin2, ma:e yourse0. more #0easin2. -n brie., whate;er
you want, #roduce that somethin2 in yourse0., and you wi00 #ositi;e0y 2ra;itate towards the
corres#ondin2 conditions in the e"terna0 wor0d. ,ut to im#ro;e yourse0. a0on2 those 0ines, it is
necessary to a##0y .or that #ur#ose, a00 the #ower you #ossess. You cannot a..ord to
[#. ?7
waste any o. it, and e;ery misuse o. the mind wi00 waste #ower.
(;oid a00 destructi;e attitudes o. the mind, such as an2er, hatred, ma0ice, en;y, @ea0ousy, re;en2e,
de#ression, discoura2ement, disa##ointment, worry, .ear, and so on. )e;er anta2oniGe, ne;er resist
what is wron2, and ne;er try to 2et e;en. +a:e the best use o. your own ta0ent and the best that is in
store .or you wi00 #ositi;e0y come your way. *hen others seem to ta:e ad;anta2e o. you, do not
reta0iate by tryin2 to ta:e ad;anta2e o. them. Use your #ower in im#ro;in2 yourse0., so that you can do
better and better wor:. That is how you are 2oin2 to win in the race. Later on, those who tried to ta:e
ad;anta2e o. you wi00 be 0e.t in the rear. %emember, those who are dea0in2 un@ust0y with you or with
anybody are misusin2 their mind. They are there.ore 0osin2 their #ower, and wi00, in the course o. time,
be2in to 0ose 2roundD but i. you, in the mean time, are turnin2 the .u00 #ower o. your mind to 2ood
account, you wi00 not on0y 2ain more #ower, but you wi00 soon be2in to 2ain 2round. You wi00 2ain and
continue to 2ain in the 0on2 run, whi0e others who ha;e been misusin2 their minds wi00 0ose most0y
e;erythin2 in the 0on2 run. That is how you are 2oin2 to win, and win s#0endid0y re2ard0ess o. i00
treatment or o##osition.
( 2reat many #eo#0e ima2ine that they can #romote their own success by tryin2 to #re;ent the success
o. others, but it is one o. the 2reatest de0usions
[#. ?1
in the wor0d. -. you want to #romote your own success as thorou2h0y as your ca#acity wi00 #ermit, ta:e
an acti;e interest in the success o. e;erybody, because this wi00 not on0y :ee# your mind in the success
attitude and cause you to thin: success a00 a0on2 the 0ine, but it wi00 en0ar2e your mind so as to 2i;e you
a 2reater and better 2ras# u#on the .ie0ds o. success. -. you are tryin2 to #re;ent the success o. others,
you are actin2 in the destructi;e attitude, which sooner or 0ater wi00 react on others, but i. you are
ta:in2 an acti;e interest in the success o. e;erybody, you are entertainin2 on0y constructi;e attitudes,
and these wi00 sooner or 0ater accumu0ate in your own mind to add ;o0ume and #ower to the .orces o.
success that you are bui0din2 u# in yourse0..
-n this connection, we may we00 as: why those succeed who do succeed, why so many succeed on0y in
#art, and why so many .ai0 utter0y. These are Euestions that occu#y the minds o. most #eo#0e, and
hundreds o. answers ha;e been 2i;en, but there is on0y one answer that 2oes to roc: bottom. Those
#eo#0e who .ai0, and who continue to .ai0 a00 a0on2 the 0ine, .ai0 because the #ower o. their minds is
either in a habitua0 ne2ati;e state, or is a0ways misdirected. -. the #ower o. mind is not wor:in2
#ositi;e0y and constructi;e0y .or a certain 2oa0, you are not 2oin2 to succeed. -. your mind is not
#ositi;e, it is ne2ati;e, and ne2ati;e minds .0oat with the stream. *e must remember that we are in the
midst
[#. ?2
o. a00 :inds o. circumstances, some o. which are .or us and some o. which are a2ainst us, and we wi00
either ha;e to ma:e our own way or dri.t, and i. we dri.t we 2o where;er the stream 2oes. ,ut most o.
the streams o. human 0i.e are .ound to .0oat in the wor0d o. the ordinary and the in.erior. There.ore, i.
you dri.t, you wi00 dri.t with the in.erior, and your 2oa0 wi00 be .ai0ure.
*hen we ana0yGe the minds o. #eo#0e who ha;e .ai0ed, we in;ariab0y .ind that they are either ne2ati;e,
non!constructi;e or aim0ess. Their .orces are scattered, and what is in them is se0dom a##0ied
constructi;e0y. There is an em#tiness about their #ersona0ity that indicates ne2ati;eness. There is an
uncertainty in their .acia0 e"#ression that indicates the absence o. de.inite ambition. There is nothin2 o.
a #ositi;e, determined nature 2oin2 on in their menta0 wor0d. They ha;e not ta:en de.inite action a0on2
any 0ine. They are de#endent u#on .ate and circumstances. They are dri.tin2 with some stream, and that
they shou0d accom#0ish 0itt0e i. anythin2 is ine;itab0e. This does not mean, howe;er, that their menta0
wor0d is necessari0y un#roducti;eD in .act, those ;ery minds are in many instances immense0y rich with
#ossibi0ities. The troub0e is, those #ossibi0ities continue to be dormant, and what is in them is not bein2
brou2ht .orth and trained .or de.inite action or actua0 resu0ts.
*hat those #eo#0e shou0d do, is to #roceed at once to com#0y with the three essentia0s mentioned
abo;e,
[#. ?9
and be.ore many months there wi00 be a turn in the 0ane. They wi00 soon cease to dri.t, and wi00 then
be2in to ma:e their own 0i.e, their own circumstances and their own .uture.
-n this connection, it is we00 to remember that ne2ati;e #eo#0e and non!constructi;e minds ne;er attract
that which is he0#.u0 in their circumstances. The more you dri.t, the more #eo#0e you meet who a0so
dri.t, whi0e on the other hand, when you be2in to ma:e your own 0i.e and become #ositi;e, you be2in
to meet more #ositi;e #eo#0e and more constructi;e circumstances. This e"#0ains why /1od he0#s them
that he0# themse0;es./ *hen you be2in to he0# yourse0., which means to ma:e the best o. what is in
yourse0., you be2in to attract to yourse0. more and more o. those he0#.u0 thin2s that may e"ist a00 about
you. -n other words, constructi;e .orces attract constructi;e .orcesD #ositi;e .orces attract #ositi;e
.orces. ( 2rowin2 mind attracts e0ements and .orces that he0# to #romote 2rowth, and #eo#0e who are
determined to ma:e more and more o. themse0;es, are drawn more and more into circumstances
throu2h which they wi00 .ind the o##ortunity to ma:e more o. themse0;es. (nd this 0aw wor:s not on0y
in connection with the e"terna0 wor0d, but a0so the interna0 wor0d. *hen you be2in to ma:e a #ositi;e
determined use o. those #owers in yourse0. that are a0ready in #ositi;e action, you draw .orth into
action #owers within you that ha;e been dormant, and as
[#. ?B
this #rocess continues, you wi00 .ind that you wi00 accumu0ate ;o0ume, ca#acity and #ower in your
menta0 wor0d, unti0 you .ina00y become a menta0 2iant.
(s you be2in to 2row and become more ca#ab0e, you wi00 .ind that you wi00 meet better and better
o##ortunities, not on0y o##ortunities .or #romotin2 e"terna0 success, but o##ortunities .or .urther
bui0din2 yourse0. u# a0on2 the 0ines o. abi0ity, ca#acity and ta0ent. You thus demonstrate the 0aw that
/)othin2 succeeds 0i:e success,/ and /To him that hath sha00 be 2i;en./ (nd here it is we00 to remember
that it is not necessary to #ossess e"terna0 thin2s in the be2innin2 to be counted amon2 them /that
hath./ -t is on0y necessary in the be2innin2 to #ossess the interior richesD that is, to ta:e contro0 o. what
is in you, and #roceed to use it #ositi;e0y with a de.inite 2oa0 in ;iew. He who has contro0 o. his own
mind has a0ready 2reat riches. He has su..icient wea0th to be #0aced amon2 those who ha;e. He is
a0ready success.u0, and i. he continues as he has be2un, his success wi00 soon a##ear in the e"terna0
wor0d. Thus the wea0th that e"isted at .irst in the interna0 on0y wi00 ta:e sha#e and .orm in the e"terna0.
This is a 0aw that is un.ai0in2, and there is not a man or woman on the .ace o. the earth that cannot
a##0y it with the most satis.yin2 resu0ts.
The reason why so many .ai0 is thus .ound in the .act that they do not .u00y and constructi;e0y a##0y the
.orces and #owers they #ossess, and the reason
[#. ??
why so many succeed on0y to a s0i2ht de2ree is .ound in the .act that on0y a sma00 .raction o. their
#ower is a##0ied #ro#er0y. ,ut any one can 0earn the .u00 and #ro#er use o. a00 that is in him by a##0yin2
.aith.u00y the three essentia0s mentioned abo;e. The reason why those succeed who do succeed is .ound
in the .act that a 0ar2e measure o. their .orces and #owers is a##0ied accordin2 to those three essentia0s,
and as those essentia0s can be a##0ied by any one, e;en to the most #er.ect de2ree, there is no reason
why a00 shou0d not succeed.
'ometimes we meet #eo#0e who ha;e on0y ordinary abi0ity, but who are ;ery success.u0. Then we meet
others who ha;e 2reat abi0ity but who are not success.u0, or who succeed on0y to a s0i2ht de2ree. (t
.irst we see no e"#0anation, but when we understand the cause o. success as we00 as the cause o. .ai0ure,
the desired e"#0anation is easi0y .ound. The man with ordinary abi0ity, i. he com#0ies with the three
essentia0s necessary to the ri2ht use o. mind, wi00 natura00y succeed, thou2h i. he had 2reater abi0ity, his
success wou0d o. course become 2reater in #ro#ortion. ,ut the man who has 2reat abi0ity, yet does not
a##0y the three essentia0s necessary to the ri2ht use o. mind, cannot succeed.
The #ositi;e and constructi;e use o. the #ower o. mind, with a de.inite 2oa0 in ;iew wi00 in;ariab0y
resu0t in ad;ancement, attainment and achie;ement, but i. we wish to use that #ower in its .u00 ca#acity,
[#. ?C
the action o. the mind must be dee#. -n addition to the ri2ht use o. the mind, we must a0so 0earn the .u00
use o. mind, and as the .u00 use im#0ies the use o. the who0e mind, the dee#er menta0 .ie0ds and .orces,
as we00 as the usua0 menta0 .ie0ds and .orces, it is necessary to understand the subconscious as we00 as
the conscious.
[#. ?5
*hen you thin: o. yourse0. do not thin: o. that #art o. yourse0. that a##ears on the sur.ace. That #art is
the sma00er #art and the 0esser shou0d not be #ictured in mind. Thin: o. your 0ar2er se0., the immense
subconscious se0. that is 0imit0ess both in #ower and in #ossibi0ity.
,e0ie;e in yourse0. but not sim#0y in a #art o. yourse0.. 1i;e constant reco2nition to a00 that is in you
and in that a00 ha;e .u00 .aith and con.idence.
1i;e the bi22er man on the inside .u00 ri2ht o. way. ,e0ie;e thorou2h0y in your 2reater interior se0..
Hnow that you ha;e somethin2 within you that is 2reater than any obstac0e, circumstance or di..icu0ty
that you can #ossib0y meet. Then in the .u00 .aith in this 2reater somethin2 #roceed with your wor:.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. ?8 [#. ?9

CH(3T&% -<

TH& F$%C&' $F TH& 'U,C$)'C-$U'
-n usin2 the #ower o. the mind, the dee#er the action o. thou2ht, wi00 and desire, the 2reater the resu0t.
(ccordin20y, a00 menta0 action to be stron2 and e..ecti;e, must be subconsciousD that is, it must act in
the .ie0d o. the menta0 undercurrent as it is in this .ie0d that thin2s are actua00y done. Those .orces that
#0ay u#on the sur.ace o. mind may be chan2ed and turned .rom their course by a0most any outside
in.0uence, and their #ur#ose thus a;erted. ,ut this is ne;er true o. the undercurrents. (nythin2 that 2ets
into the menta0 undercurrents wi00 be seen throu2h to a .inish, re2ard0ess o. e"terna0 circumstances or
conditionsD and it is with di..icu0ty that the course o. these currents is chan2ed when once they ha;e
been #0aced in .u00 #ositi;e action. -t is hi2h0y im#ortant there.ore that we #ermit nothin2 to ta:e action
in these undercurrents that we do not wish to encoura2e and #romoteD and .or the same reason, it is
eEua00y im#ortant that we cause e;erythin2 to ta:e action in these currents that we do wish to
encoura2e and #romote.
[#. C7
These undercurrents, howe;er, act on0y throu2h the subconscious, and are contro00ed by the
subconscious. -n conseEuence, it is the subconscious which we must understand and act u#on i. we
want the #ower o. mind to wor: with .u00 ca#acity and #roduce the 2reatest measure #ossib0e o. the
resu0ts desired.
-n de.inin2 the subconscious mind, it is .irst necessary to state that it is not a se#arate mind. There are
not two minds. There is on0y one mind in man, but it has two #hases!!the conscious and the
subconscious. *e may de.ine the conscious as the u##er side o. the menta0ity, and the subconscious as
the under side. The subconscious may a0so be de.ined as a ;ast menta0 .ie0d #ermeatin2 the entire
ob@ecti;e #ersona0ity, thereby .i00in2 e;ery atom o. the #ersona0ity throu2h and throu2h. *e sha00 come
nearer the truth, howe;er, i. we thin: o. the subconscious as a .iner menta0 .orce, ha;in2 distinct
#owers, .unctions and #ossibi0ities, or as a 2reat menta0 sea o. 0i.e, ener2y and #ower, the .orce and
ca#acity o. which has ne;er been measured.
The conscious mind is on the sur.ace, and there.ore we act throu2h the conscious mind whene;er
menta0 action mo;es throu2h the sur.ace o. thou2ht, wi00 or desire, but whene;er we enter into dee#er
menta0 action and sound the ;ast de#ths o. this under0yin2 menta0 0i.e, we touch the subconscious,
thou2h we must remember that we do not become
[#. C1
ob0i;ious to the conscious e;ery time we touch the subconscious, as the two are inse#arab0y united.
That the two #hases o. the mind are re0ated can be we00 i00ustrated by com#arin2 the conscious mind
with a s#on2e, and the subconscious with the water #ermeatin2 the s#on2e. *e :now that e;ery .iber o.
the s#on2e is in touch with the water, andK in the same manner, e;ery #art o. the conscious mind, as
we00 as e;ery atom in the #ersona0ity is in touch with the subconscious, and com#0ete0y .i00ed, throu2h
and throu2h, with the 0i.e and the .orce o. the subconscious.
-t has .reEuent0y been stated that the subconscious mind occu#ies the Fourth Dimension o. s#ace, and
thou2h this is a matter that cannot be e"act0y demonstrated, ne;erthe0ess, the more we study the nature
o. the subconscious, as we00 as the Fourth Dimension, the more con;inced we become that the .ormer
occu#ies the .ie0d o. the 0atter. This, howe;er, is sim#0y a matter that ho0ds interest in #hi0oso#hica0
in;esti2ation. *hether the subconscious occu#ies the Fourth Dimension or some other dimension o.
s#ace wi00 ma:e no di..erence as to its #ractica0 ;a0ue.
-n order to understand the subconscious, it is we00 at the outset to .ami0iariGe ourse0;es with its natura0
.unctions, as this wi00 con;ince ourse0;es o. the .act that we are not dea0in2 with somethin2 that is
beyond norma0, menta0 action. The subconscious mind contro0s a00 the natura0 .unctions o. the body,
such as
[#. C2
the circu0ation, res#iration, di2estion, assimi0ation, #hysica0 re#air, etc. -t a0so contro0s a00 the
in;o0untary actions o. the body, and a00 those actions o. mind and body that continue their natura0
mo;ements without direction .rom the wi00. The subconscious #er#etuates characteristics, traits and
Eua0ities that are #ecu0iar to indi;idua0s, s#ecies or races. *hat is ca00ed heredity there.ore is a0to2ether
a subconscious #rocess. The same is true o. what is ca00ed second nature. *hene;er anythin2 has been
re#eated a su..icient number o. times to ha;e become habitua0, it becomes second nature, or rather a
subconscious action. -t .reEuent0y ha##ens, howe;er, that a conscious action may become a
subconscious action without re#etition, and thus becomes second nature a0most at once.
*hen we e"amine the nature o. the subconscious, we .ind that it res#onds to a0most anythin2 the
conscious mind may desire or direct, thou2h it is usua00y necessary .or the conscious mind to e"#ress
its desire u#on the subconscious .or some time be.ore the desired res#onse is secured. The
subconscious is a most wi00in2 ser;ant, and is so com#etent that thus .ar we ha;e .ai0ed to .ind a sin20e
thin2 a0on2 menta0 0ines that it wi00 not or cannot do. -t submits readi0y to a0most any :ind o. trainin2,
and wi00 do #ractica00y anythin2 that it is directed to do, whether the thin2 is to our ad;anta2e or not.
[#. C9
-n this connection, it is interestin2 to 0earn that there are a number o. thin2s in the human system
usua00y 0oo:ed u#on as natura0, and ine;itab0e, that are sim#0y the resu0ts o. misdirected subconscious
trainin2 in the #ast. *e .reEuent0y s#ea: o. human wea:nesses as natura0, but wea:ness is ne;er
natura0. (0thou2h it may a##ear, it is in;ariab0y the resu0t o. im#er.ect subconscious trainin2. -t is ne;er
natura0 to 2o wron2, but it is natura0 to 2o ri2ht, and the reason why is sim#0e. &;ery ri2ht action is in
harmony with natura0 0aw, whi0e e;ery wron2 action is a ;io0ation o. natura0 0aw.
-t has a0so been stated that the a2in2 #rocess is natura0, but modern science has demonstrated that it is
not natura0 .or a #erson to a2e at si"ty, se;enty, or ei2hty years. The .act that the a;era2e #erson does
mani.est near0y a00 the conditions o. o0d a2e at those #eriods o. time, or ear0ier, sim#0y #ro;es that the
subconscious mind has been trained throu2h many 2enerations to #roduce o0d a2e at si"ty, se;enty,
ei2hty or ninety, as the case may beD and the subconscious a0ways does what it has been trained to do. -t
can @ust as readi0y be trained, howe;er, to #roduce 2reater #hysica0 stren2th and 2reater menta0 ca#acity
at ninety than we #ossess at thirty or .orty. -t can a0so be trained to #ossess the same ;iri0e youth at one
hundred as the hea0thiest man or woman o. twenty may #ossess. -n .act, #ractica00y e;ery condition that
a##ears in the mind, the character and
[#. CB
the #ersona0ity o. the human race, is the resu0t o. what the subconscious mind has been directed to do
durin2 #ast 2enerations. -t is there.ore e;ident that as the subconscious is directed to #roduce di..erent
conditions in mind, character and #ersona0ity!!conditions that are in #er.ect harmony with the natura0
0aw o. human de;e0o#ment, such conditions wi00 in;ariab0y a##ear in the race. Thus we understand
how a new race or a su#erior race may a##ear u#on this #0anet.
There are a 2reat many #eo#0e who are disturbed o;er the .act that they ha;e inherited certain
characteristics or ai0ments .rom their #arents, but what they ha;e inherited is sim#0y subconscious
tendencies in that direction, and those tendencies can be chan2ed abso0ute0y. *hat we inherit .rom our
#arents can be e0iminated so com#0ete0y that no one wou0d e;er :now it had been there. -n 0i:e manner,
we can im#ro;e so decided0y u#on the 2ood Eua0ities that we ha;e inherited .rom our #arents that any
simi0arity between #arent and chi0d in those res#ects wou0d disa##ear com#0ete0y. The subconscious
mind is a0ways ready, wi00in2 and com#etent to ma:e any chan2e .or the better in our #hysica0 or
menta0 ma:eu# that we may desire, thou2h it does not wor: in some miracu0ous manner, nor does it
usua00y #roduce resu0ts instantaneous0y. -n most instances its actions are 2radua0, but they in;ariab0y
#roduce the resu0ts intended i. the #ro#er trainin2 continues.
[#. C?
The subconscious mind wi00 res#ond to the directions o. the conscious mind so 0on2 as those directions
do not inter.ere with the abso0ute 0aws o. nature. The subconscious ne;er mo;es a2ainst natura0 0aw,
but it has the #ower to so use natura0 0aw that im#ro;ement a0on2 any 0ine can be secured. -t wi00
re#roduce in mind and body any condition that is thorou2h0y im#ressed and dee#0y .e0t by the
conscious mind. -t wi00 brin2 .orth undesirab0e conditions when directed to #roduce such conditions,
and it wi00 brin2 .orth hea0th, stren2th, youth and added #ower when so directed. -. you continue to
desire a stron2 #hysica0 body, and .u00y e"#ect the subconscious to bui0d .or you a stron2er body, you
wi00 .ind that this wi00 2radua00y or .ina00y be done. You wi00 steadi0y 2row in #hysica0 stren2th. -. you
continue to desire 2reater abi0ity a0on2 a certain 0ine and e"#ect the subconscious to #roduce 2reater
menta0. #ower a0on2 that 0ine, your abi0ity wi00 increase as e"#ected, but it is necessary in this
connection to be #ersistent and #erse;erin2. To become enthusiastic about these thin2s .or a .ew days is
not su..icient. -t is when we a##0y these 0aws #ersistent0y .or wee:s, months and years that we .ind the
resu0ts to be, not on0y what we e"#ected, but .reEuent0y .ar 2reater.
&;erythin2 has a tendency to 2row in the subconscious. *hene;er an im#ression or desire is #0aced in
the subconscious, it has a tendency to become 0ar2er and there.ore the bad becomes worse
[#. CC
when it enters the subconscious, whi0e the 2ood becomes better. *e ha;e the #ower, howe;er, to
e"c0ude the bad .rom the subconscious and cause on0y the 2ood to enter that immense .ie0d. *hene;er
you say that you are tired and #ermit that .ee0in2 to sin: into the subconscious, you wi00 a0most at once
.ee0 more tired. *hene;er you .ee0 sic: and #ermit that .ee0in2 to enter the subconscious, you a0ways
.ee0 worse. The same is true when you are wea:, sad, disa##ointed or de#ressed. -. you 0et those
.ee0in2s sin: into your subconscious, they wi00 become worse. $n the other hand, when we .ee0 ha##y,
stron2, #ersistent and determined, and #ermit those .ee0in2s to enter the subconscious, we a0ways .ee0
better. -t is there.ore hi2h0y im#ortant that we #ositi;e0y re.use to 2i;e in to any undesirab0e .ee0in2.
*hene;er we 2i;e in to any .ee0in2, it becomes subconscious, and i. that .ee0in2 is bad, it becomes
worseD but so 0on2 as we :ee# undesirab0e .ee0in2s on the outside, so to s#ea:, we wi00 ho0d them at
bay, unti0 nature can read@ust itse0. or 2ather reser;e .orce and thus #ut them out o. the way a0to2ether.
*e shou0d ne;er 2i;e in to sic:ness, thou2h that does not mean that we shou0d continue to wor: as
hard as usua0 when not .ee0in2 we00, or cause mind and body to continue in their usua0 acti;ities. *hen
we .ind it necessary, we shou0d 2i;e ourse0;es a com#0ete rest, but we shou0d ne;er 2i;e in to the
.ee0in2 o. sic:ness. The rest that may be ta:en wi00 he0#
[#. C5
the body to recu#erate, and when it does the threatenin2 ai0ment wi00 disa##ear. *hen you .ee0 tired or
de#ressed, do not admit it, but turn your attention at once u#on somethin2 that is e"treme0y
interestin2!!somethin2 that wi00 com#0ete0y turn your mind towards the #0easin2, the more desirab0e or
the idea0. 3ersist in .ee0in2 the way you want to .ee0, and #ermit on0y who0esome .ee0in2s to enter the
subconscious. Thus who0esome .ee0in2s wi00 0i;e and 2row, and a.ter awhi0e your #ower to .ee0 2ood at
a00 times wi00 ha;e become so stron2 that you can #ut out o. the way any ad;erse .ee0in2 that may
threaten at any time.
-n this connection, we may mention somethin2 that ho0ds more than usua0 interest. -t has been stated by
those who are in a #osition to :now, that no one dies unti0 he 2i;es u#D that is, 2i;es in to those ad;erse
conditions that are at wor: in his system, tendin2 to #roduce #hysica0 death. 'o 0on2 as he re.uses to
2i;e in to those conditions, he continues to 0i;e. How 0on2 a #erson cou0d re.use to 2i;e in e;en under
the most ad;erse circumstances is a Euestion, but one thin2 is certain, that thousands and thousands o.
deaths cou0d be #re;ented e;ery year i. the #atient in each case re.used to 2i;e in. -n many instances,
the .orces o. 0i.e and death are a0most eEua00y ba0anced. *hich one is 2oin2 to win de#ends u#on the
menta0 attitude o. the #atient. -. he 2i;es o;er his mind and his wi00 to the side o. the .orces o. 0i.e,
those
[#. C8
.orces are most 0i:e0y to win, but i. he #ermits the mind to act with death, the .orces o. death are most
certain to win. 'o 0on2 as he continues to #ersist in 0i;in2, re.usin2 abso0ute0y to 2i;e in to death, he is
throwin2 the .u00 #ower o. mind, thou2ht and wi00 on the side o. 0i.e. He thereby increases the #ower o.
0i.e, and he may increase that #ower su..icient0y to o;ercome death. (2ain we say that it is a Euestion
how many times a #erson cou0d o;ercome death by this method, but the .act remains that this method
a0one can sa;e 0i.e re#eated0y in a ma@ority o. casesD and a00 wi00 admit a.ter .urther thou2ht on this
sub@ect that the ma@ority wi00 be ;ery 0ar2e. This is a method, there.ore, that deser;es the best o.
attention in e;ery sic:room. )o #erson shou0d be #ermitted to die unti0 a00 a;ai0ab0e methods .or
#ro0on2in2 0i.e ha;e been e"hausted, and this 0ast mentioned method is one that wi00 accom#0ish .ar
more than most o. us nay e"#ectD and its secret is .ound in the .act that whene;er we 2i;e in to any
condition or action, it becomes stron2er, due to the tendency o. the subconscious to en0ar2e, increase
and ma2ni.y whate;er it recei;es. 1i;e in to the .orces o. death, and the subconscious mind wi00
increase the #owers o. that .orce. 1i;e in to the .orces o. 0i.e, and the subconscious mind wi00 increase
the #ower o. your 0i.e and you wi00 continue to 0i;e.
Concernin2 the 2enera0 #ossibi0ities o. the subconscious, we shou0d remember that e;ery .acu0ty has a
[#. C9
subconscious side, and that it becomes 0ar2er and. more com#etent as this subconscious side is
de;e0o#ed. This bein2 true, it is e;ident that abi0ity and 2enius mi2ht be de;e0o#ed in any mind e;en to
a remar:ab0e de2ree, as no 0imit has been .ound to the subconscious in any o. its .orces. -n 0i:e manner,
e;ery ce00 in your body has a subconscious side, and there.ore, i. the subconscious side o. the
#ersona0ity were de;e0o#ed, we can rea0iGe what im#ro;ement wou0d become #ossib0e in that .ie0d.
There is a subconscious side to a00 the .acu0ties in human nature, and i. these were de;e0o#ed, we
understand how man cou0d become idea0, e;en .ar beyond our #resent dreams o. a new race.
-t is not we00 howe;er to 2i;e the ma@or #ortion o. our attention to .uture #ossibi0ities. -t is what is
#ossib0e now that we shou0d aim to de;e0o# and a##0y, and #resent #ossibi0ities indicate that
im#ro;ement a0on2 any 0ine, whether it be in wor:in2 ca#acity, abi0ity, hea0th, ha##iness and character
can be secured without .ai0 i. the subconscious is #ro#er0y directed.
To direct the subconscious a0on2 any 0ine, it is on0y necessary to desire what you want and to ma:e
those desires so dee# and so #ersistent that they become #ositi;e .orces in the subconscious .ie0d.
*hen you .ee0 that you want a certain thin2 2i;e in to that .ee0in2 and a0so ma:e that .ee0in2 #ositi;e.
1i;e in to your ambitions in the same manner, and a0so to
[#. 57
e;ery desire that you wish to rea0iGe. Let your thou2ht o. a00 those thin2s that you wish to increase in
any 0ine 2et into your system, because whate;er 2ets into your system, the subconscious wi00 #roceed to
de;e0o#, wor: out and e"#ress.
-n usin2 the subconscious, we shou0d remember that we are not usin2 somethin2 that is se#arated .rom
norma0 0i.e. The di..erence between the man who ma:es scienti.ic use o. the subconscious and the one
who does not, is sim#0y thisD the 0atter em#0oys on0y a sma00 #art o. his mind, whi0e the .ormer em#0oys
the who0e o. his mind. (nd this e"#0ains why those who em#0oy the subconscious inte00i2ent0y ha;e
2reater wor:in2 ca#acity, 2reater abi0ity and 2reater endurance. -n conseEuence they sometimes do the
wor: o. two or three men, and do e"ce00ent wor: in addition. To train the subconscious .or #ractica0
action is there.ore a matter o. common sense. -t is a matter o. re.usin2 to cu0ti;ate on0y a sma00 corner
o. your menta0 .ie0d when you can cu0ti;ate the entire .ie0d.
[#. 51

TH& 3(TH T$ 1%&(T&% TH-)1'
Dream constant0y o. the idea0D wor: cease0ess0y to #er.ect the rea0.
,e0ie;e in yourse0.D be0ie;e in e;erybodyD be0ie;e in a00 that has e"istence.
1i;e the body added stren2thD 2i;e the mind added bri00iancyD 2i;e the sou0 added ins#iration.
Do your best under e;ery circumstance, and be0ie;e that e;ery circumstance wi00 2i;e its best to you.
Li;e .or the rea0iGation o. more 0i.e and .or the more e..icient use o. e;erythin2 that #roceeds .rom 0i.e.
Desire eterna00y what you wantD e"#ect eterna00y what you desireD and act a0ways as i. e;ery
e"#ectation were comin2 true.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 52 [#. 59

CH(3T&% <

T%(-)-)1 TH& 'U,C$)'C-$U' F$% '3&C-(L %&'ULT'
*hen we #roceed to train the subconscious a0on2 any 0ine, or .or s#ecia0 resu0ts, we must a0ways
com#0y with the .o00owin2 0awI The subconscious res#onds to the im#ressions, the su22estions, the
desires, the e"#ectations and the directions o. the conscious mind, #ro;ided that the conscious touches
the subconscious at the time. The secret there.ore is .ound in the two #hases o. the mind touchin2 each
other as directions are bein2 madeD and to cause the conscious to touch the subconscious, it is necessary
to .ee0 conscious action #enetratin2 your entire interior systemD that is, you shou0d .ee0 at the time that
you are 0i;in2 not sim#0y on the sur.ace, but throu2h and throu2h. (t such times, the mind shou0d be
ca0m and in #er.ect #oise, and shou0d be conscious o. that .iner, 2reater somethin2 within you that has
2reater de#th than mere sur.ace e"istence.
*hen you wish to direct the subconscious to #roduce #hysica0 hea0th, .irst #icture in your mind a c0ear
idea o. #er.ect hea0th. Try to see this idea with the mindJs eye, and then try to .ee0 the meanin2 o.
[#. 5B
this idea with consciousness, and whi0e you are in the attitude o. that .ee0in2, #ermit your thou2ht and
your attention to #ass into that dee#, Euiet, serene state o. bein2 wherein you can .ee0 the menta0 idea o.
who0eness and hea0th enterin2 into the ;ery 0i.e o. e;ery atom in your system. -n brie., try to .ee0
#er.ect0y hea0thy in your mind and then 0et that .ee0in2 sin: into your entire #hysica0 system. *hene;er
you .ee0 i00ness comin2 on, you can ni# it in the bud by this sim#0e method, because i. the subconscious
is directed to #roduce more hea0th, added .orces o. hea0th wi00 soon be2in to come .orth .rom within,
and #ut out o. the way, so to s#ea:, any disorder or ai0ment that may be on the ;er2e o. 2ettin2 a
.ootho0d in the body. (0ways remember that whate;er is im#ressed on the subconscious wi00 a.ter a
whi0e be e"#ressed .rom the subconscious into the #ersona0ityD and where the #hysica0 conditions that
you wish to remo;e are on0y s0i2ht, enou2h subconscious #ower can be aroused to restore immediate
order, harmony and who0eness. *hen the condition you wish to remo;e has continued .or some time,
howe;er, re#eated e..orts may be reEuired to cause the subconscious to act in the matter. ,ut one thin2
is certain, that i. you continue to direct the subconscious to remo;e that condition, it #ositi;e0y wi00 be
remo;ed.
The subconscious does not sim#0y #ossess the #ower to remo;e undesirab0e conditions .rom the
#hysica0 or menta0 state. -t can a0so #roduce those better
[#. 5?
conditions that we may want, and de;e0o# .urther those desirab0e conditions that we a0ready #ossess.
To a##0y the 0aw .or this #ur#ose, dee#0y desire those conditions that you do want, and ha;e a ;ery
c0ear idea in your mind as to what you want those conditions to be. -n 2i;in2 the subconscious
directions .or anythin2 desired in our #hysica0 or menta0 ma:eu#, we shou0d a0ways ha;e im#ro;ement
in mind, as the subconscious a0ways does the best wor: when we are thorou2h0y .i00ed with the desire
to do better. -. we want hea0th, we shou0d direct the subconscious to #roduce more and more hea0th. -.
we want #ower, we shou0d direct the subconscious not sim#0y to 2i;e us a 2reat dea0 or a certain
amount o. #ower, but to 2i;e us more and more #ower. -n this manner, we sha00 secure resu0ts .rom the
;ery be2innin2. -. we try to train the subconscious to #roduce a certain amount, it mi2ht be some time
be.ore that amount can be de;e0o#ed. -n the mean time, we shou0d meet disa##ointment and de0ay, but
i. our desire is .or steady increase a0on2 a00 0ines .rom where we stand now, we sha00 be ab0e to secure,
.irst, a s0i2ht im#ro;ement and then added im#ro;ement to be .o00owed with sti00 2reater im#ro;ement,
unti0 we .ina00y reach the hi2hest 2oa0 we ha;e in ;iew.
)o e..ort shou0d be made to destroy those habits or Eua0ities that we may not desire. *hate;er we thin:
about dee#0y or intense0y, the subconscious wi00 ta:e u# and de;e0o# .urther. There.ore, i. we
[#. 5C
thin: about our .ai0in2s, shortcomin2s or bad habits, the subconscious wi00 ta:e them u# and 2i;e them
more 0i.e and acti;ity than they e;er had be.ore. -. there is anythin2 in our nature there.ore that we
wish to chan2e, we shou0d sim#0y #roceed to bui0d u# what we want and .or2et com#0ete0y what we
wish to e0iminate. *hen the 2ood de;e0o#s the bad disa##ears. *hen the 2reater is bui0t u#, the 0esser
wi00 either be remo;ed or com#0ete0y trans.ormed and combined with the 2reater.
That the subconscious can increase your abi0ity and your ca#acity is a .act that is readi0y demonstrated.
*hene;er the subconscious mind is aroused, menta0 #ower and wor:in2 ca#acity are in;ariab0y
increased, some times to such an e"tent that the indi;idua0 seems to be #ossessed with a su#erhuman
#ower. *e a00 :now o. instances where 2reat thin2s were accom#0ished sim#0y throu2h the .act that the
indi;idua0 was carried on and on by an immense #ower within him that seemed to be distinct .rom
himse0. and 2reater than himse0.D but it was sim#0y the 2reater #owers o. the subconscious that were
aroused and #0aced in #ositi;e, determined action. These instances, howe;er, need not be e"ce#tions.
(ny man, under any circumstances, can so increase the #ower o. his mind, his thou2ht and his wi00 as
to be actua00y carried away with this same tremendous .orceD that is, the #ower within him becomes so
stron2 that he is actua00y #ushed throu2h to the
[#. 55
2oa0 he has in ;iew re2ard0ess o. circumstances, conditions or obstac0es.
This bein2 true, we shou0d arouse the subconscious no matter what it is we ha;e to do. )o day is
com#0ete un0ess we be2in that day by ma:in2 a0i;e e;erythin2 that we #ossess in our who0e mind,
conscious and subconscious. *hene;er you ha;e wor: to do at some .uture time, direct the
subconscious to increase your abi0ity and ca#acity at the time s#eci.ied, and .u00y e"#ect the desired
increase to be secured. -. you want new ideas on certain studies or new #0ans in your wor:, direct the
subconscious to #roduce them and you wi00 2et them without .ai0. The moment the direction is 2i;en,
the subconscious wi00 2o to wor: a0on2 that 0ineD and in this connection, we shou0d remember that
thou2h we may .ai0 to 2et the idea desired throu2h the conscious mind a0one, it is Euite natura0 that we
shou0d 2et it when we a0so en0ist the subconscious, because the who0e mind is much 2reater, .ar more
ca#ab0e and .ar more resource.u0 than @ust a sma00 #art o. the mind.
*hen demands are ur2ent, the subconscious res#onds more readi0y, es#ecia00y when .ee0in2s at the
time are a0so ;ery dee#. *hen you need certain resu0ts, say that you must ha;e them, and #ut your
who0e ener2y into the /must./ *hate;er you ma:e u# your mind that you must do, you wi00 in some
manner 2et the #ower to do.
[#. 58
There are a number o. instances on record where #eo#0e were carried throu2h certain e;ents by what
seemed to be a miracu0ous #ower, but the cause o. it a00 was sim#0y this!!that they had to do it, and
whate;er you ha;e to do, the subconscious mind wi00 in;ariab0y 2i;e you the #ower to do. The reason
.or this is .ound in the .act that when you .ee0 that you must do a thin2 and that you ha;e to do it, your
desires are so stron2 and so dee# that they 2o into the ;ery de#ths o. the subconscious and thus ca00 to
action the .u00 #ower o. that ;ast interior rea0m.
-. you ha;e some 2reat ambition that you wish to rea0iGe, direct the subconscious se;era0 times each
day and each ni2ht be.ore you 2o to s0ee#, to wor: out the necessary ways and meansD and i. you are
determined, those ways and means wi00 be .orthcomin2. ,ut here it is necessary to remember that we
must concentrate on the one thin2 wanted. -. your mind scatters, sometimes 2i;in2 attentions to one
ambition and sometimes to another, you wi00 con.use the subconscious and the ways and means desired
wi00 not be secured. +a:e your ambition a ;ita0 #art o. your 0i.e, and try to .ee0 the .orce o. that
ambition e;ery sin20e moment o. your e"istence. -. you do this, your ambition wi00 certain0y be
rea0iGed. -t may ta:e a year, it may ta:e .i;e years, it may ta:e ten years or more, but your ambition wi00
be rea0iGed. This bein2 true, no one need .ee0 disturbed about the .uture, because i. he actua00y :nows
what he wants
[#. 59
to accom#0ish, and trains the subconscious to #roduce the idea, the methods, the necessary abi0ity and
the reEuired ca#acity, a00 these thin2s wi00 be secured.
-. there is any condition .rom which you desire to secure emanci#ation, direct the subconscious to 2i;e
you that, in.ormation throu2h which you may .ind a way out. The subconscious can. *e a00 remember
the sayin2, /*here there is a wi00 there is a way,/ and it is true, because when you actua00y wi00 to do a
certain thin2, the #ower o. the mind becomes so dee# and so stron2 a0on2 that 0ine, that the entire
subconscious mind is #ut to wor: on the case, so to s#ea:D and under such circumstances, the way wi00
a0ways be .ound. *hen you #ut your who0e mind, conscious and subconscious, to wor: on any
#rob0em, you wi00 .ind the so0ution. -. there is any ta0ent that you wish to de;e0o# .urther, direct the
subconscious e;ery day, and as .reEuent0y as #ossib0e, to en0ar2e the inner 0i.e o. that ta0ent and to
increase its bri00iancy and #ower.
*hen you are about to underta:e anythin2 new, do not #roceed unti0 you ha;e submitted the
#ro#osition to the subconscious, and here we .ind the rea0 ;a0ue o. /s0ee#in2 o;er/ new #0ans be.ore we
.ina00y decide. *hen we 2o to s0ee#, we 2o more com#0ete0y into the subconscious, and those ideas that
we ta:e with us when we 2o to s0ee#, es#ecia00y those that en2a2e our serious attention at the time, are
com#0ete0y turned o;er, so to s#ea:, durin2 the #eriod
[#. 87
o. s0ee#, and e"amined .rom a00 #oints o. ;iew. 'ometimes it is necessary to ta:e those ideas into the
subconscious a number o. times when we 2o to s0ee#, as we00 as to submit the matter to the
subconscious many times in the day durin2 the wa:in2 state, but i. we #erse;ere, the ri2ht answer wi00
.ina00y be secured. The who0e mind, conscious and subconscious, does #ossess the #ower to so0;e any
#rob0em that may come u#, or #ro;ide the necessary ways and means throu2h which we can carry out
or .inish anythin2 we ha;e underta:en.
Here, as e0sewhere, #ractice ma:es #er.ect. The more you train the subconscious to wor: with you, the
easier it becomes to 2et the subconscious to res#ond to your directions, and there.ore the subconscious
mind shou0d be ca00ed into action, no matter what comes u#D in other words ma:e it a #ractice to use
your who0e mind, conscious and subconscious, at a00 times, not on0y in 0ar2e matters, but in a00 matters.
,e2in by reco2niGin2 the subconscious in a00 thou2ht and in a00 action. Thin: that it can do what you
ha;e been to0d it can do, and e0iminate doubt abso0ute0y. Ta:e se;era0 moments e;ery day and su22est
to the subconscious what you want to ha;e done. ,e thorou2h0y sincere in this matterD be determinedD
ha;e unbounded .aith, and you can e"#ect resu0tsD but do not #ermit the mind to become wrou2ht u#
when 2i;in2 directions. (0ways be ca0m and dee#0y #oised when thin:in2 out or su22estin2 to the
subconscious,
[#. 81
and it is es#ecia00y im#ortant that you be dee#0y ca0m be.ore you 2o to s0ee#. Do not #ermit any idea,
su22estion or e"#ectation to enter the subconscious un0ess it is somethin2 that you actua00y want
de;e0o#ed or wor:ed out, and here we shou0d remember that e;ery idea, desire or state o. mind that is
dee#0y .e0t wi00 enter the subconscious. *hen there are no resu0ts, do not 0ose .aith. You :now that the
cause o. the .ai0ure was the .ai0ure o. the conscious to #ro#er0y touch the subconscious at the time the
directions were 2i;en, so there.ore try a2ain, 2i;in2 your thou2ht a dee#er 0i.e and a more #ersistent
desire.
(0ways be #re#ared to 2i;e these methods su..icient time. 'ome ha;e remar:ab0e resu0ts at once, whi0e
others secure no resu0ts .or monthsD but whether you secure resu0ts as soon as you wish or not, continue
to 2i;e your directions e;ery day, .u00y e"#ectin2 resu0ts. ,e determined in e;ery e..ort you may ma:e
in this direction, but do not be o;eran"ious. +a:e it a #oint to 2i;e s#ecia0 directions to the
subconscious e;ery day .or the steady im#ro;ement o. mind, character and #ersona0ity a0on2 a00 0ines.
You cannot 2i;e the subconscious too much to do because its #ower is immense, and as .ar as we :now,
its ca#acity 0imit0ess. &;ery e..ort you may ma:e to direct or train the subconscious, wi00 brin2 its
natura0 resu0ts in due time, #ro;ided you are a0ways ca0m, we00 ba0anced, #ersistent, dee#0y #oised and
harmonious in a00 your thou2hts and actions.
[#. 82 [#. 89
*hen you ha;e made u# your mind what you want to do, say to yourse0. a thousand times a day that
you wi00 do it. The best way wi00 soon o#en. You wi00 ha;e the o##ortunity you desire.
-. you wou0d be 2reater in the .uture than you are now, be a00 that you can be now. He who is his best
de;e0o#s the #ower to be better. He who 0i;es his idea0s is creatin2 a 0i.e that actua00y is idea0.
There is nothin2 in your 0i.e that you cannot modi.y, chan2e or im#ro;e when you 0earn to re2u0ate
your thou2ht.
$ur destiny is not ma##ed out .or us by some e"terior #owerD we ma# it out .or ourse0;es. *hat we
thin: and do in the #resent determines what sha00 ha##en to us in the .uture.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 8B [#. 8?

CH(3T&% <-

TH& 3$*&% $F 'U,6&CT-<& TH$U1HT
The .irst im#ortant .act to consider in connection with the study o. thou2ht is that e;ery thou2ht does
not #ossess #ower. -n modern times, when thin:in2 has been studied so c0ose0y a 2reat many ha;e
come to the conc0usion that e;ery thou2ht is itse0. a .orce and that it in;ariab0y #roduces certain
de.inite resu0tsD but this is not true, and it is we00, .or i. e;ery thou2ht had #ower we cou0d not 0ast ;ery
0on2 as the 0ar2er #art o. ordinary human thin:in2 is chaotic and destructi;e.
*hen we #roceed to determine what :inds o. thou2ht ha;e #ower and what :inds ha;e not, we .ind
two distinct .orms. The one we ca00 ob@ecti;e, the other sub@ecti;e. $b@ecti;e thou2ht is the resu0t o.
2enera0 thin:in2, such as reasonin2, inte00ectua0 research, ana0ysis, study, the #rocess o. reco00ection,
mind!#icturin2 where there is no .ee0in2, and the usua0 acti;ities o. the inte00ect. -n brie., any menta0
#rocess that ca00s .orth on0y the acti;ities o. the inte00ect is ob@ecti;e, and such thin:in2 does not a..ect
the conditions o. mind and body to any e"tentD
[#. 8C
that is, it does not #roduce direct resu0ts corres#ondin2 to its own nature u#on the system. -t does not
immediate0y a..ect your hea0th, your ha##iness, your #hysica0 condition nor your menta0 condition. -t
may, howe;er, a..ect these thin2s in the 0on2 run, and .or that reason must not be i2nored.
'ub@ecti;e thin:in2 is any .orm o. thin:in2 or mind!#icturin2 that has de#th o. .ee0in2, that 2oes
beneath the sur.ace in its action, that mo;es throu2h the undercurrents, that acts in and throu2h the
#sycho0o2ica0 .ie0d. 'ub@ecti;e thou2ht is synonymous with the thou2ht o. the heart, and it is sub@ecti;e
thou2ht that is re.erred to in the statement, /(s a man thin:eth in his heart so is he./ 'ub@ecti;e thou2ht
#roceeds .rom the ;ery heart o. menta0 e"istenceD that is, it is a0ways in contact with e;erythin2 that is
;ita0 in 0i.e. -t is a0ways a0i;e with .ee0in2, and ori2inates, so to s#ea:, in the heart o. the mind. The
term /heart/ in this connection has nothin2 to do with the #hysica0 or2an by that name. The term
/heart/ is here used in its meta#hysica0 sense. *e s#ea: o. the heart o. a 2reat city, meanin2 thereby,
the #rinci#a0 #art o. the city, or that #art o. the city where its most ;ita0 acti;ities are ta:in2 #0aceD
0i:ewise, the heart o. the mind is the most ;ita0 rea0m o. the mind, or the center o. the mind, or the
dee#er acti;ities o. the mind as distin2uished .rom the sur.ace o. the mind.
[#. 85
'ub@ecti;e thin:in2 bein2 in the heart o. the mind is there.ore necessari0y the #roduct o. the dee#est
menta0 0i.e, and .or this reason e;ery sub@ecti;e thou2ht is a .orce. -t wi00 either wor: .or you or a2ainst
you, and has the #ower to #roduce direct e..ects u#on mind or body, corres#ondin2 e"act0y with its own
nature. ,ut a00 thin:in2 is 0iab0e to become sub@ecti;e at times. (00 thou2hts may sin: into the dee#er or
;ita0 rea0ms o. mind and thus become direct .orces .or 2ood or i00. There.ore, a00 thin:in2 shou0d be
scienti.icD that is, desi2ned or #roduced with a de.inite ob@ect in ;iew. (00 thou2ht shou0d be #roduced
accordin2 to the 0aws o. ri2ht thin:in2 or constructi;e thin:in2. Thou2h ob@ecti;e thin:in2 usua00y
#roduces no resu0ts whate;er, ne;erthe0ess there are many ob@ecti;e thou2hts that become sub@ecti;e
and it is the ob@ecti;e mind that in;ariab0y determines the nature o. sub@ecti;e thin:in2. &;ery thou2ht
there.ore shou0d ha;e the ri2ht tendency, so that it may #roduce desirab0e resu0ts in case it becomes
sub@ecti;e, or may act in harmony with the ob@ecti;e mind whene;er it is bein2 em#0oyed in 2i;in2
directions to the sub@ecti;e.
-n this connection, it is we00 to remember that sub@ecti;e thin:in2 in;ariab0y ta:es #0ace in the
subconscious mind, as the terms sub@ecti;e and subconscious mean #ractica00y the sameD thou2h in
s#ea:in2 o. thou2ht, the term sub@ecti;e is more a##ro#riate in de.inin2 that .orm o. thou2ht that is
dee#,
[#. 88
;ita0 and a0i;e, or that acts throu2h the menta0 undercurrents.
To de.ine scienti.ic thin:in2, it may be stated that your thin:in2 is scienti.ic when your thou2ht has a
direct tendency to #roduce what you want, or when a00 the .orces o. your mind are wor:in2 to2ether .or
the #ur#ose you desire to .u0.i00. Your thin:in2 is unscienti.ic when your thou2ht has a tendency to
#roduce what is detrimenta0, or when your menta0 .orces are wor:in2 a2ainst you.
To thin: scienti.ica00y, the .irst essentia0 is to thin: on0y such thou2hts and #ermit on0y such menta0
attitudes as you :now to be in your .a;orD and the second essentia0 is to ma:e on0y such thou2hts
sub@ecti;e. -n other words, e;ery thou2ht shou0d be ri2ht and e;ery thou2ht shou0d be a .orce. *hen
e;ery thou2ht is scienti.ic, it wi00 be ri2ht, and when e;ery thou2ht is sub@ecti;e it wi00 be a .orce.
3ositi;e0y re.use to thin: o. what you do not wish to retain or e"#erience. Thin: on0y o. what you
desire, and e"#ect on0y what you desire, e;en when the ;ery contrary seems to be comin2 into your
0i.e. +a:e it a #oint to ha;e de.inite resu0ts in mind at a00 times. 3ermit no thin:in2 to be aim0ess.
&;ery aim0ess thou2ht is time and ener2y wasted, whi0e e;ery thou2ht that is ins#ired with a de.inite
aim wi00 he0# to rea0iGe that aim, and i. a00 your thou2hts are ins#ired with a de.inite aim, the who0e
#ower o. your mind wi00 be .or you and wi00 wor: with you in rea0iGin2
[#. 89
what you ha;e in ;iew. That you shou0d succeed is there.ore assured, because there is enou2h #ower in
your mind to rea0iGe your ambitions, #ro;ided a00 o. that #ower is used in wor:in2 .or your ambitions.
(nd in scienti.ic thin:in2 a00 the #ower o. mind and thou2ht is bein2 caused to wor: direct0y and
constant0y .or what you wishJ to attain and achie;e.
To e"#0ain .urther the nature o. scienti.ic thin:in2, as we00 as unscienti.ic thin:in2, it is we00 to ta:e
se;era0 we00!:nown i00ustrations .rom rea0 0i.e. *hen thin2s 2o wron2, #eo#0e usua00y say, /ThatJs
a0ways the wayD/ and thou2h this may seem to be a harm0ess e"#ression, ne;erthe0ess, the more you
use that e"#ression the more dee#0y you con;ince your mind that thin2s natura00y 2o wron2 most o. the
time. *hen you train your mind to thin: that it is usua0 .or thin2s to 2o wron2, the .orces o. your mind
wi00 .o00ow that trend o. thin:in2, and wi00 a0so 2o wron2D and .or that reason it is #er.ect0y natura0 that
thin2s in your 0i.e shou0d 2o wron2 more and more, because as the .orces o. your mind are 2oin2
wron2, you wi00 2o wron2, and when you 2o wron2, those thin2s that #ertain to your 0i.e cannot
#ossib0y 2o ri2ht.
( 2reat many #eo#0e are constant0y 0oo:in2 .or the worst. They usua00y e"#ect the worst to ha##enD
thou2h they may be cheer.u0 on the sur.ace, dee# down in their heart they are constant0y 0oo:in2 .or
troub0e. The resu0t is that their dee#er menta0 currents
[#. 97
wi00 tend to #roduce troub0e. -. you are a0ways 0oo:in2 .or the worst, the .orces o. your mind wi00 be
turned in that direction, and there.ore wi00 become destructi;e. Those .orces wi00 tend to #roduce the
;ery thin2 that you e"#ect. (t .irst they wi00 sim#0y con.use your mind and #roduce troub0ed conditions
in your menta0 wor0dD but this wi00 in turn con.use your .acu0ties, your reason and your @ud2ment, so
that you wi00 ma:e many mista:esD and he who is constant0y ma:in2 mista:es wi00 certain0y .ind the
worst on many or a00 occasions.
*hen thin2s 2o wron2, do not e"#ect the wron2 to a##ear a2ain. Loo: u#on it as an e"ce#tion. Ca00 it
#ast and .or2et it. To be scienti.ic under these circumstances, a0ways 0oo: .or the best. ,y constant0y
e"#ectin2 the best, you wi00 turn the di..erent .orces o. your mind and thou2ht to wor: .or the best.
&;ery #ower that is in you wi00 ha;e a hi2her and .iner idea0 u#on which to turn its attention, and
accordin20y, resu0ts wi00 be better, which is #er.ect0y natura0 when your who0e system is mo;in2
towards the better. ( number o. #eo#0e ha;e a habit o. sayin2 /'omethin2 is a0ways wron2D/ but why
shou0d we not say instead, /'omethin2 is a0ways ri2ht/ *e wou0d therebyJ e"#ress more o. the truth
and 2i;e our minds a more who0esome tendency. -t is not true that somethin2 is a0ways wron2. *hen
we com#are the wron2 with the ri2ht, the wron2 is a0ways in the minority. Howe;er, it is the e..ect
[#. 91
o. such thin:in2 u#on the mind that we wish to a;oid, whether the wron2 be in our midst or not. *hen
you thin: that there is a0ways somethin2 wron2, your mind is more or 0ess concentrated on the wron2,
and wi00 there.ore create the wron2 in your own menta0ityD but when you train yourse0. to thin: there is
a0ways somethin2 ri2ht, your mind wi00 concentrate u#on the ri2ht, and accordin20y wi00 create the
ri2ht. (nd when the mind is trained to create the ri2ht it wi00 not on0y #roduce ri2ht conditions within
itse0., but a00 thin:in2 wi00 tend to become ri2htD and ri2ht thin:in2 in;ariab0y 0eads to hea0th,
ha##iness, #ower and #0enty.
The a;era2e #erson is in the habit o. sayin2, /The o0der - 2etDJJJ and he thereby ca00s the attention o. his
mind to the idea that he is 2ettin2 o0der. -n brie., he com#e0s his mind to be0ie;e that he is 2ettin2 o0der
and o0der, and thereby directs the mind to #roduce more and more a2e. The true e"#ression in this
connection is, /The 0on2er - 0i;e./ This e"#ression ca00s the mindJs attention to the 0en2th o. 0i.e, which
wi00, in turn, tend to increase the #ower o. that #rocess in you that can #ro0on2 0i.e. *hen #eo#0e reach
the a2e o. si"ty or se;enty, they usua00y s#ea: o. /the rest o. my days,/ thus im#0yin2 the idea that there
are on0y a .ew more days remainin2. The mind is thereby directed to .inish 0i.e in a short #eriod o.
time, and accordin20y, a00 the .orces o. the mind wi00 #roceed to wor: .or the s#eedy termination o.
#ersona0
[#. 92
e"istence. The correct e"#ression is /.rom now on,/ as, that 0eads thou2ht into the .uture inde.inite0y
without im#ressin2 the mind with any end whate;er.
*e .reEuent0y hear the e"#ression, /- can ne;er do anythin2 ri2ht,/ and it is Euite sim#0e to understand
that such a mode o. thou2ht wou0d train the mind to act be0ow its true abi0ity and ca#acity. -. you are
.u00y con;inced that you can ne;er do anythin2 ri2ht, it wi00 become #ractica00y im#ossib0e .or you to
do anythin2 ri2ht at any time, but on the other hand, i. you continue to thin:, /- am 2oin2 to do
e;erythin2 better and better,/ it is Euite natura0 that your entire menta0 system shou0d be ins#ired and
trained to do thin2s better and better. Hundreds o. simi0ar e"#ressions cou0d be mentioned, but we are
a00 .ami0iar with them, and .rom the comments made abo;e, any one wi00 rea0iGe that such e"#ressions
are obstac0es in our way, no matter what we may do.
-n ri2ht thin:in2 the #ur#ose shou0d be ne;er to use any e"#ression that con;eys to your mind what you
do not want, or what is detrimenta0 or unwho0esome in any manner whate;er. Thin: on0y what you
wish to #roduce or rea0iGe. -. troub0e is brewin2, thin: about the 2reater success that you ha;e in mind.
-. anythin2 ad;erse is about to ta:e #0ace, do not thin: o. what that ad;ersity may brin2, but thin: o.
the 2reater 2ood that you are determined to rea0iGe in your 0i.e. *hen troub0e is brewin2, the
[#. 99
a;era2e #erson usua00y thin:s o. nothin2 e0se. His mind is .i00ed with .ear, and not a sin20e .acu0ty in
his #ossession can do @ustice to itse0.. (nd as troub0e is usua00y brewin2 in most #0aces, more or 0ess,
#eo#0e ha;e what may be ca00ed a chronic e"#ectation .or troub0eD and as they usua00y 2et more or 0ess
o. what they e"#ect, they ima2ine they are .u00y @usti.ied in entertainin2 such e"#ectations. ,ut here it
is abso0ute0y necessary to chan2e the mind com#0ete0y. *hate;er our #resent circumstances may be, we
shou0d re.use abso0ute0y to e"#ect anythin2 but the best that we can thin: o.. The who0e mind, with a00
its #owers and .acu0ties, shou0d be thrown, so to s#ea:, into 0ine with the o#timistic tendency, and
whate;er comes or not, we shou0d thin: on0y o. the 2reater thin2s that we e"#ect to rea0iGe. -n brie., we
shou0d concentrate the mind abso0ute0y u#on whate;er 2oa0 we may ha;e in ;iew, and shou0d 0oo:
neither to the 0e.t nor to the ri2ht.
*hen we concentrate abso0ute0y u#on the 2reater thin2s we e"#ect to attain or achie;e, we 2radua00y
train a00 the .orces o. the mind and a00 they #owers o. thou2ht to wor: .or those 2reater thin2s. *e sha00
thereby be2in in earnest to bui0d .or ourse0;es a 2reater destinyD and sooner or 0ater we sha00 .ind
ourse0;es 2ainin2 2round in many directions. Later on, i. we #roceed, we sha00 be2in to mo;e more
ra#id0y, and i. we #ay no attention to the ;arious troub0es that may be brewin2 in our en;ironment,
[#. 9B
those troub0es wi00 ne;er e..ect us nor disturb us in the 0east.
The menta0 0aw in;o0;ed in the #rocess o. scienti.ic thin:in2 may be stated as .o00owsI The more you
thin: o. what is ri2ht, the more you tend to ma:e e;ery action in your mind ri2ht. The more you thin:
o. the 2oa0 you ha;e in ;iew, the more 0i.e and #ower you wi00 ca00 into action in wor:in2 .or that 2oa0.
The more you thin: o. your ambition, the more #ower you wi00 2i;e to those .acu0ties that can ma:e
your ambitions come true. The more you thin: o. harmony, o. hea0th, o. success, o. ha##iness, o.
thin2s that are desirab0e, o. thin2s that are beauti.u0, o. thin2s that ha;e true worth, the more the mind
wi00 tend to bui0d a00 those thin2s in yourse0., #ro;ided, o. course, that a00 such thin:in2 is sub@ecti;e.
To thin: scienti.ica00y, there.ore, is to train your e;ery thou2ht and your e;ery menta0 action to .ocus
the who0e o. attention u#on that which you wish to rea0iGe, to 2ain, to achie;e or attain in your 0i.e.
-n trainin2 the mind a0on2 the 0ines o. scienti.ic thin:in2, be2in by tryin2 to ho0d the mind u#on the
ri2ht, re2ard0ess o. the #resence o. the wron2, and here we shou0d remember that the term /ri2ht/ does
not sim#0y re.er to mora0 actions, but to a00 actions. *hen the wron2 is comin2 your way, #ersist in
thin:in2 o. the ri2htD #ersist in e"#ectin2 on0y the ri2ht. (nd there is a scienti.ic reason .or this attitude,
besides what has been mentioned abo;e. *e
[#. 9?
:now that the most im#ortant o. a00 is to :ee# the mind ri2ht or mo;in2 a0on2 ri2ht 0ines, and i. we
#ersistent0y e"#ect the ri2ht, re2ard0ess o. circumstances, the mind wi00 the be :e#t in the 0ines o. ri2ht
action. ,ut there is another resu0t that .reEuent0y comes .rom this same #ractice. -t sometimes ha##ens
that the wron2 which is brewin2 in your en;ironment, has such a wea: .oundation that on0y a s0i2ht
increase in the .orce o. the ri2ht wou0d be necessary to o;erthrow that wron2 com#0ete0yD in .act, we
sha00 .ind that most wron2s that threaten can be o;ercome in a ;ery short time, i. we continue to wor:
.or the ri2ht in a #ositi;e, constructi;e, determined manner. -t is when the indi;idua0 2oes a00 to #ieces,
so to s#ea:, that ad;ersity 2ets the best o. himD but no indi;idua0 wi00 2o to #ieces un0ess his thin:in2 is
chaotic, destructi;e, scattered, con.used and detrimenta0. Continue to #ossess your who0e mind and you
wi00 master the situation, no matter what it may be, and it is scienti.ic thin:in2 that wi00 enab0e you to
#er.orm this 2reat .eat.
To ma:e thin:in2 scienti.ic, there are three 0eadin2 essentia0s to be obser;ed. The .irst is to cu0ti;ate
constructi;e menta0 attitudes, and a00 menta0 attitudes are constructi;e when mind, thou2ht, .ee0in2,
desire and wi00 constant0y .ace the 2reater and the better. ( #ositi;e and determined o#timism has the
same e..ect, and the same is true o. the #ractice o. :ee#in2 the menta0 eye sin20e on the hi2hest 2oa0 in
[#. 9C
;iew. To ma:e e;ery menta0 attitude constructi;e, the mind must ne;er 0oo: down, and menta0
de#ression must be a;oided com#0ete0y. &;ery thou2ht and e;ery .ee0in2 must ha;e an u#ward 0oo:,
and e;ery desire must desire to ins#ire the same risin2 tendency in e;ery action o. mind.
The second essentia0 is constructi;e menta0 ima2ery. Use the ima2ination to #icture on0y what is 2ood,
what is beauti.u0, what is bene.icia0, what is idea0, and what you wish to rea0iGe. +enta00y see yourse0.
recei;in2 what you dee#0y desire to recei;e. *hat you ima2ine, you wi00 thin:, and what you thin:,
you wi00 become. There.ore, i. you ima2ine on0y those thin2s that are in harmony with what you wish
to obtain or achie;e, a00 your thin:in2 wi00 soon tend to #roduce what you want to attain or achie;e.
The third essentia0 is constructi;e menta0 action. &;ery action o. the mind shou0d ha;e somethin2
desirab0e in ;iew and shou0d ha;e a de.inite, #ositi;e aim. Train yourse0. to .ace the sunshine o. 0i.e
re2ard0ess o. circumstances. *hen you .ace the sunshine, e;erythin2 0oo:s ri2ht, and when e;erythin2
0oo:s ri2ht, you wi00 thin: ri2ht. -t matters not whether there is any sunshine in 0i.e @ust now or not. *e
must thin: o. sunshine @ust the same. -. we do not see any si0;er 0inin2, we must create one in our own
menta0 ;ision. Howe;er dar: the dar: side may seem to be, we cannot a..ord to see anythin2 but the
bri2ht side, and no matter how sma00 or insi2ni.icant
[#. 95
the bri2ht side may be, we must continue to .ocus attention on that side a0one. ,e o#timistic, not in the
usua0 sense o. that term, but in the rea0 sense o. that term. The true o#timist not on0y e"#ects the best to
ha##en, but 2oes to wor: to ma:e the best ha##en. The true o#timist not on0y 0oo:s u#on the bri2ht
side, but trains e;ery .orce that is in him to #roduce more and more bri2htness in his 0i.e, and there.ore
com#0ies with the three essentia0s @ust mentioned. His menta0 attitudes are constructi;e because they
are a0ways .acin2 2reater thin2s. His ima2ination is constructi;e because it is a0ways #icturin2 the
better and the idea0, and his menta0 actions are constructi;e because he is trainin2 the who0e o. his 0i.e
to #roduce those 2reater and better thin2s that his o#timism has ins#ired him to desire and e"#ect.
-n this connection, we must remember that there is a 2rou# o. menta0 .orces at wor: in e;ery menta0
attitude, and there.ore i. that attitude is downcast, those .orces wi00 become detrimenta0D that is, they
wi00 wor: .or the 0esser and the in.erior. $n the other hand, i. e;ery menta0 attitude is 0i.ted u# or
directed towards the hei2hts o. the 2reat and the true and the idea0, those .orces wi00 become
constructi;e, and wi00 wor: .or the 2reater thin2s in ;iew.
-n the #erusa0 o. this study, we sha00 .ind it #ro.itab0e to e"amine our menta0 attitudes c0ose0y, so as to
determine what our minds are actua00y .acin2
[#. 98
the 2reater #art o. the time. -. we .ind that we are menta00y .acin2 thin2s and conditions that are
beneath our e"#ectations, or .ind that our ima2inations are concerned too much about #ossib0e .ai0ure,
#ossib0e mista:es, #ossib0e troub0e, #ossib0e ad;ersity, etc., our thin:in2 is unscienti.ic, and no time
shou0d be 0ost in ma:in2 amends.
*hen you are 0oo:in2 into the .uture, do not worry about troub0es that mi2ht come to #ass. Do not
menta00y see yourse0. as ha;in2 a hard time o. it. Do not ima2ine yourse0. in this hosti0e condition or
that ad;erse circumstance. Do not wonder what you wou0d do i. you shou0d 0ose e;erythin2, or i. this
or that ca0amity shou0d be.a00. 'uch thin:in2 is decided0y unscienti.ic and most detrimenta0. -. you
entertain such thou2hts, you are causin2 the shi# o. your 0i.e to mo;e direct0y towards the worst
#reci#ice that may e"ist in your ;icinity. ,esides, you are so wea:enin2 this shi# throu2h wron2
treatment, that it wi00 some day s#rin2 a 0ea: and 2o down.
Thin: o. the .uture whene;er it is unnecessary .or you to 2i;e your attention to the #resent, but 0et your
thou2ht o. the .uture be who0esome, constructi;e, o#timistic and idea0. +enta00y see yourse0. 2ainin2
the best that 0i.e has to 2i;e, and you wi00 meet more and more o. the best. Thin: o. yourse0. as 2ainin2
2round a0on2 a00 0ines, as .indin2 better and better circumstances, as increasin2 in #ower and abi0ity,
and as becomin2 more hea0th.u0 in body, more
[#. 99
;i2orous and bri00iant in mind, more #er.ect in character, and more #ower.u0 in sou0. -n brie., associate
your .uture with the best that you can thin: o. a0on2 a00 0ines. Fear nothin2 .or the days that are to be,
but e"#ect e;erythin2 that is 2ood, desirab0e, en@oyab0e and idea0. This #ractice wi00 not on0y ma:e your
#resent ha##ier, but it wi00 tend to stren2then your mind and your 0i.e a0on2 who0esome constructi;e
0ines to such a de2ree that you wi00 actua00y 2ain the #ower to rea0iGe, in a 0ar2e measure, those
beauti.u0 and 2reater thin2s that you ha;e constant0y e"#ected in your o#timistic dreams.
-n 0i;in2 and bui0din2 .or a 0ar2er .uture, we shou0d remember that our mind and thou2hts in;ariab0y
.o00ow the 0eadershi# o. the most #rominent menta0 #icture. The man who c0ear0y and distinct0y
#ictures .or himse0. a bri00iant .uture wi00 ins#ire the #owers o. his entire menta0 wor0d to wor: .or such
a .utureD in .act, a00 the .orces o. thou2ht, mind, 0i.e, #ersona0ity, character and sou0 wi00 mo;e in that
direction. He may not rea0iGe as bri00iant a .uture as he has #ictured, but his .uture is certain0y 2oin2 to
be bri00iant, and it is Euite #ossib0e, as is .reEuent0y the case, that it may become e;en more bri00iant
than he dreamed o. in the be2innin2.
*hen the a;era2e mind thin:s o. the .uture, he usua00y #ictures a ;ariety o. con.0ictin2 e;ents and
conditions. He has nothin2 de.inite in mind. There
[#. 177
is no actua0 0eadershi# there.ore in his mind, and nothin2 o. 2reat worth can be accom#0ished.
*hen we 0oo: into the 0i;es o. men and women who ha;e reached hi2h #0aces, we a0ways .ind that
they were ins#ired with some 2reat idea. That idea was #ictured a2ain and a2ain in their menta0 ;ision,
and they re.used to 0et it 2o. They c0un2 tenacious0y to that idea, and thereby actua00y com#e00ed e;ery
.orce and e0ement within them to en0ist in the wor:in2 out o. that idea. -t is there.ore sim#0e enou2h
that they shou0d rea0iGe e;ery aim and reach the hi2hest #0aces that achie;ement has in store. 'uch men
and women #ossib0y did not understand the science or the #rocess, but they were ne;erthe0ess thin:in2
scienti.ica00y to a most #er.ect de2ree. Their ambition #ictured on0y that 0o.ty 2oa0 which they wanted
to reach. (00 their menta0 attitudes were constant0y .acin2 that 0o.ty 2oa0, and thereby became
constructi;eD and a00 the actions o. mind were directed toward the same 2oa0. (ccordin20y, e;erythin2
within them was trained to wor: .or the rea0iGation o. their dream, and that is what we mean by
scienti.ic thin:in2D that is what we mean by thin:in2 .or resu0ts. (nd any one who wi00 train himse0. to
thin: .or resu0ts in this manner, wi00 #ositi;e0y secure resu0tsD thou2h in this connection it is we00 to
remember that #ersistence and determination are indis#ensab0e e;ery ste# o. the way.
[#. 171
*hen we do not secure resu0ts at once, we sometimes become discoura2ed, and conc0ude that it is no
use to try. (t such times, .riends wi00 usua00y te00 us that we are sim#0y dreamin2, and they wi00 ad;ise
us to 2o to wor: at somethin2 #ractica0, somethin2 that we rea00y can accom#0ishD but i. we i2nore the
ad;ice o. our .riends, and continue to be true to the 2reat idea that we ha;e reso0;ed to wor: out, we
sha00 .ina00y reach our 2oa0, and when we do, those ;ery same .riends wi00 te00 us that we too: the
#ro#er course. 'o 0on2 as the man with ambition is a .ai0ure, the wor0d wi00 te00 him to 0et 2o o. his
idea0D but when his ambition is rea0iGed, the wor0d wi00 #raise him .or the #ersistence and the
determination that he mani.ested durin2 his dar: hours, and e;erybody wi00 #oint to his 0i.e as an
e"am#0e .or comin2 2enerations. This is in;ariab0y the ru0e. There.ore #ay no attention to what the
wor0d says when you are down. ,e determined to 2et u#, to reach the hi2hest 2oa0 you ha;e in ;iew,
and you wi00.
There are a 2reat many ambitious men and women, who ima2ine that they wi00 succeed #ro;ided their
determination is stron2 and their #ersistence continuous, re2ard0ess o. the .act that their thin:in2 may
be unscienti.icD but the sooner we dis#e0 this i00usion, the better. Unscienti.ic thin:in2, e;en in minor
matters, wea:ens the wi00. -t turns ;a0uab0e thou2ht #ower astray, and we need the .u00 #ower o.
thou2ht,
[#. 172
#ositi;e0y directed a0on2 the 0ine o. our wor: i. we are 2oin2 to achie;e, and achie;e 2reat0y.
The ma@ority o. the menta0 .orces in the a;era2e #erson are wor:in2 a2ainst him, because he is
constant0y entertainin2 de#ressed menta0 states or detrimenta0 habits o. thou2htD and e;en thou2h he
may be ambitious, that ambition has not su..icient #ower to wor: itse0. out, because most o. the .orces
o. his mind are thrown away. *e there.ore see the necessity o. becomin2 scienti.ic in a00 thin:in2, and
in ma:in2 e;ery menta0 habit who0esome and bene.icia0 in the 0ar2est sense o. those terms. ,ut
scienti.ic thin:in2 not on0y tends to turn the #ower o. thou2ht in the ri2ht directionD it a0so tends to
increase menta0 #ower, to #romote e..iciency and to bui0d u# e;ery .acu0ty that we may em#0oy.
To i00ustrate the e..ect o. ri2ht thin:in2 u#on the .acu0ties, we wi00 su##ose that you ha;e musica0
ta0ent, and are tryin2 to #er.ect that ta0ent. Then, we wi00 su##ose that you are constant0y e"#ressin2
dissatis.action with the #ower o. that ta0ent. *hat wi00 be the resu0tF Your menta0 action u#on that
.acu0ty wi00 tend to 0ower its e..iciency, because you are de#ressin2 its action instead o. ins#irin2 those
actions. $n the other hand, i. you encoura2e this ta0ent, you wi00 tend to e"#and its 0i.e, and thereby
increase its ca#acity .or resu0ts.
-n this res#ect, ta0ents are simi0ar to #eo#0e. Ta:e two #eo#0e o. eEua0 abi0ity and #0ace them in
circumstances
[#. 179
that are direct o##osites. *e wi00 su##ose that the one is mistreated e;ery day by those with whom he is
associated. He is constant0y bein2 criticiGed and constant0y bein2 to0d that he wi00 ne;er amount to
anythin2D he is b0amed .or e;erythin2 that is wron2, and is in e;ery manner discoura2ed and :e#t
down. *hat wou0d ha##en to the abi0ity and e..iciency o. that man i. he continued under such
treatment year a.ter yearF He sim#0y cou0d not ad;ance un0ess he shou0d ha##en to be a menta0 2iant,
and e;en then, his ad;ancement wou0d be ;ery s0owD but i. he was not a menta0 2iant, @ust an a;era2e
man, he wou0d steadi0y 0ose ambition, se0.!con.idence, initiati;e, @ud2ment, reasonin2 #ower, and in
.act, e;erythin2 that 2oes to ma:e u# abi0ity and ca#acity.
*e wi00 su##ose the other man is encoura2ed continua00y. He is #raised .or e;erythin2, he is 2i;en
e;ery #ossib0e o##ortunity to show and a##0y what abi0ity he may #ossessD he is surrounded by an
o#timistic atmos#here, and is e"#ected by e;erybody to ad;ance and im#ro;e continua00y. *hat wi00
ha##en to this manF The best wi00 be brou2ht out in his #ower and abi0ity. He wi00 be #ushed to the .ore
constant0y, and he wi00 c0imb steadi0y and sure0y unti0 he reaches the to#.
Treat your ta0ents in the same way, and you ha;e the same resu0ts in e;ery case. To state it brie.0y, ma:e
it a #oint to encoura2e your ta0ents, your .acu0ties and your #owers. 1i;e e;ery e0ement and
[#. 17B
.orce within you encoura2ement and ins#iration. &"#ect them a00 to do their best, and train yourse0. to
thin: and .ee0 that they #ositi;e0y wi00. Train yourse0. to thin: o. your who0e system as a00 ri2ht. Dea0
with your menta0 .acu0ties in this manner, under a00 circumstances, and dea0 with your #hysica0 or2ans
in the same way.
+ost #eo#0e amon2 those who do not ha;e #er.ect hea0th, ha;e a habit o. s#ea:in2 o. their stomachs as
bad, their 0i;ers as a0ways out o. order, their eyes as wea:, their ner;es as a00 u#set, and the di..erent
#arts o. their systems as 2enera00y wron2. ,ut what are they doin2 to their #hysica0 or2ans throu2h this
#racticeF The ;ery same as was done to the un.ortunate man @ust mentioned, and we sha00 .ind, in this
connection, one reason why so many #eo#0e continue to be sic:. They are :ee#in2 their #hysica0 or2ans
down, so to s#ea:, by de#ressin2 the entire system with unwho0esome thin:in2D but i. they wou0d
chan2e their tactics and be2in to encoura2e their #hysica0 or2ans, #raise them and e"#ect them to do
better, and to treat them ri2ht .rom the menta0 as we00 as a #hysica0 stand#oint, they wou0d soon be
restored to #er.ect hea0th.
-n trainin2 the mind in scienti.ic thin:in2, the 0ar2er #art o. attention shou0d be 2i;en to that o.
contro00in2 our .ee0in2s. -t is not di..icu0t to thin: scienti.ica00y a0on2 inte00ectua0 0ines, but to ma:e our
.ee0in2s mo;e a0on2 who0esome, constructi;e, o#timistic
[#. 17?
0ines reEuires #ersistent trainin2. -nte00ectua0 thou2ht can be chan2ed a0most at any time with 0itt0e
e..ort, but .ee0in2 usua00y becomes stron2er and stron2er the 0on2er it mo;es a0on2 a certain 0ine, and
thus becomes more di..icu0t to chan2e. *hen we .ee0 discoura2ed, it is so easy to .ee0 more
discoura2edD when we .ee0 dissatis.ied, it is on0y a ste# to that condition that is #ractica00y into0erab0e.
-t is there.ore necessary to sto# a00 detrimenta0 .ee0in2 in the be2innin2. Do not #ermit a sin20e ad;erse
.ee0in2 to continue .or a second. Chan2e the mind at once by turnin2 your attention u#on somethin2
that wi00 ma:e you .ee0 better. %eso0;e to .ee0 the way you want to .ee0 under a00 circumstances, and
you wi00 2radua00y de;e0o# the #ower to do so. De#ressed menta0 .ee0in2s are burdens, and we waste a
2reat dea0 o. ener2y by carryin2 them around on our menta0 shou0ders. ,esides, such .ee0in2s tend to
direct the #ower o. thou2ht towards the 0ower and the in.erior. *hene;er you #ermit yourse0. to .ee0
bad, you wi00 cause the #ower o. mind and thou2ht to 2o wron2. There.ore, #ersist in .ee0in2 ri2ht and
2ood. 3ersist in .ee0in2 @oyous. 3ersist in .ee0in2 cheer.u0, ho#e.u0, o#timistic and stron2. 30ace
yourse0. on the bri2ht side and the stron2 side o. e;erythin2 that trans#ires in your 0i.e, and you wi00
constant0y 2ain #ower!!#ower that wi00 in;ariab0y be in your .a;or.
[#. 17C [#. 175
Li.e is 2rowth and the ob@ect o. ri2ht thin:in2 is to #romote that 2rowth.
1i;e 0ess time tryin2 to chan2e the o#inions o. others, and more time tryin2 to im#ro;e your own 0i.e.
Li.e becomes the way it is 0i;edD and man may 0i;e the way he wants to 0i;e when he 0earns to thin:
what he wants to thin:.
Create your own thou2ht and you become what you want to become because your thou2ht creates you.
*e a00 :now that man is as he thin:s. Then we must thin: on0y such thou2hts as tend to ma:e us what
we wish to be.
The secret o. ri2ht thin:in2 is .ound in a0ways :ee#in2 the mindJs eye stayed u#on the 2reater and the
better in a00 thin2s.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 178 [#. 179

CH(3T&% <--

H$* +() ,&C$+&' *H(T H& TH-)H'
'cienti.ic research in the meta#hysica0 .ie0d has demonstrated the .act that man is as he thin:s, that he
becomes what he thin:s, and that what he thin:s in the #resent, determines what he is to become in the
.utureD and a0so that since he can chan2e his thou2ht .or the better a0on2 any 0ine, he can there.ore
com#0ete0y chan2e himse0. a0on2 any 0ine. ,ut the ma@ority who try to a##0y this 0aw do not succeed to
a 2reat de2ree, the reason bein2 that instead o. wor:in2 entire0y u#on the #rinci#0e that man is as he
thin:s, they #roceed in the be0ie. that man is what he thin:s he is.
(t .irst si2ht there may seem to be no di..erence between the #rinci#0e that man is as he thin:s and the
be0ie. that man is as he thin:s he is, but c0ose study wi00 re;ea0 the .act that the 0atter is abso0ute0y
untrue. +an is not what he thin:s he is, because #ersona0ity, menta0ity, and character are not
determined by #ersona0 o#inions. -t is the thou2ht o. the heart, that is, the menta0 e"#ression .rom the
subconscious that ma:es the #ersona0 man what he isD
[#. 117
but the subconscious is e..ected on0y by what man actua00y thin:s in the rea0 .ie0d o. creati;e thou2ht,
and not by what he may thin: o. himse0. in the .ie0d o. mere #ersona0 o#inion.
-t is sub@ecti;e thou2ht that ma:es you what you areD but to thin: that you are thus or so, wi00 not
necessari0y ma:e you thus or so. To create sub@ecti;e thou2ht you must act direct0y u#on the
subconscious, but it is not #ossib0e to im#ress the subconscious whi0e you are .ormin2 o#inions about
your #ersona0 se0.. ( mere statement about yourse0. wi00 not a..ect or chan2e the subconscious, and so
0on2 as the subconscious remains unchan2ed, you wi00 remain unchan2ed. *hi0e you are thin:in2
sim#0y about your e"terna0 or #ersona0 se0. you are actin2 u#on the ob@ecti;e, but to chan2e yourse0.
you must act u#on the sub@ecti;e.
+an may thin: that he is 2reat, but so 0on2 as he continues to thin: sma00 thou2hts, he wi00 continue to
be sma00. )o matter how hi2h an o#inion he may ha;e o. himse0., whi0e he is 0i;in2 in the su#er.icia0,
his thou2hts wi00 be em#ty, and em#ty thou2hts are not conduci;e to hi2h attainments and 2reat
achie;ements. +an becomes 2reat when he thin:s 2reat thou2hts, and to thin: 2reat thou2hts he must
transcend the 0imitations and circumscribed conditions o. the #erson, and menta00y enter into the wor0d
o. the 2reat and the su#erior. He must see: to 2ain a 0ar2er and a 0ar2er consciousness o. the wor0d o.
rea0
[#. 111
Eua0ity, rea0 worth and rea0 su#eriority, and must dwe00 u#on the 0o.tiest mountain #ea:s o. mind that he
can #ossib0y reach. He must 0i;e in the 0i.e o. 2reatness, breathe the s#irit o. 2reatness, and .ee0 the
;ery sou0 o. 2reatness. Then, and on0y then, wi00 he thin: 2reat thou2htsD and the mind that continues to
thin: 2reat thou2hts wi00 continue to 2row in 2reatness.
-t is not what you state in your thou2ht but what you 2i;e to your thou2ht that determines resu0ts. The
thou2ht that is mere0y stated may be em#ty, but it is the thou2ht with somethin2 in it that a0one can
e"ercise rea0 #ower in #ersona0 0i.e. (nd what is to be in your thou2ht wi00 de#end u#on what you thin:
into your thou2ht. *hat you 2i;e to your thou2ht, your thou2ht wi00 2i;e to you, and you wi00 be and
become accordin20y, no matter what you may thin: that you are. The cause that you ori2inate in the
within wi00 #roduce its e..ect in the without, re2ard0ess o. what your o#inions may be. Your #ersona0
0i.e wi00 conseEuent0y be the resu0t o. what you thin:, but it wi00 not necessari0y be what you thin: it is.
Ha;in2 disco;ered the .act that the #hysica0 body is com#0ete0y renewed e;ery ei2ht or ten months, you
wi00 natura00y thin: that you are youn2, but to sim#0y thin: you are youn2 wi00 not cause the body to
0oo: as youn2 as it rea00y is. To retain your youth you must remo;e those subconscious tendencies and
conditions that #roduce o0d a2e, and you must e0iminate
[#. 112
worry. 'o 0on2 as you worry you wi00 cause your #ersona0ity to 2row o0der and o0der in a##earance, no
matter how #ersistent0y you may thin: that you are youn2. To sim#0y thin: that you are youn2 wi00 not
a;ai0. You must thin: thou2hts that #roduce, retain and #er#etuate youth. -. you wish to 0oo: youn2,
your mind must .ee0 youn2, but you wi00 not .ee0 youn2 unti0 the who0e o. your mind #roduces the
.ee0in2 o. youth.
To de;e0o# the .ee0in2 o. youth in the who0e mind, you must become .u00y conscious o. the .act that
youth is natura00y #roduced in your entire system e;ery minute, and you must train the mind to ta:e
co2niGance on0y o. the eterna0 now. 'o 0on2 as we .ee0 that we are #assin2 with time, we wi00 ima2ine
that we .ee0 the wei2ht o. more and more years, and this .ee0in2 wi00 in;ariab0y cause the body to show
the mar: o. years, 2rowin2 o0der and o0der in a##earance as more years are added to the ima2inary
burden o. a2e. You wi00 0oo: youn2 when you .ee0 youn2, but to sim#0y .ee0 that you are youn2 wi00 not
a0ways cause you to .ee0 youn2. The rea0 .ee0in2 o. youth comes when we actua00y thin: in the
consciousness o. youth and 2i;e the rea0iGation o. the now to e;ery thou2ht.
You may thin: that you are we00, but you wi00 not secure hea0th unti0 you thin: thou2hts that #roduce
hea0th. You may #ersistent0y a..irm that you are we00, but so 0on2 as you 0i;e in discord, con.usion,
[#. 119
worry, .ear and other wron2 states o. mind, you wi00 be sic:D that is, you wi00 be as you thin: and not
what you thin: you are. You may state hea0th in your thou2ht, but i. you 2i;e worry, .ear and discord to
that thou2ht, your thin:in2 wi00 #roduce discord. -t is not what we state in our thou2hts, but what we
2i;e to our thou2hts that determine resu0ts. To #roduce hea0th, thou2ht itse0. must be hea0th.u0 and
who0esome. -t must contain the Eua0ity o. hea0th, and the ;ery 0i.e o. hea0th. This, howe;er, is not
#ossib0e un0ess the mind is conscious o. hea0th at the time when such thou2ht is bein2 #roduced.
There.ore, to thin: thou2hts that can #roduce hea0th, the mind must enter into the rea0iGation o. the
bein2 o. hea0th, and not sim#0y dwe00 in the ob@ecti;e be0ie. about hea0th. (2ain, to #roduce hea0th, a00
the 0aws o. 0i.e must be obser;edD that is, the mind must be in that understandin2 o. 0aw, and in that
harmony with 0aw where the 2uidin2 thou2ht wi00 natura00y obser;e 0aw. To sim#0y thin: that you are
we00 wi00 not teach the mind to understand the 0aws o. 0ire and hea0th, nor wi00 that thin:in2 #0ace you
in harmony with those 0aws. That thin:in2 that does understand the 0aws o. 0i.e wi00 not come .rom the
mere be0ie. that you are we00, but .rom the e..ort to enter into the understandin2 o. a00 0aw, the s#irit o.
a00 0aw, the ;ery 0i.e o. hea0th, and into the ;ery sou0 o. a00 truth.
You may thin: that your mind is bri00iant and may underta:e most di..icu0t tas:s in the be0ie. that
[#. 11B
you are eEua0 to the occasion, but the Euestion is i. your conce#tion o. bri00iancy is 2reat or sma00. -.
your conce#tion o. bri00iancy is sma00, you may be ri2ht to that de2ree in thin:in2 you are bri00iantD that
is, you may be bri00iant as .ar as your understandin2 o. bri00iancy 2oes. *hether that is su..icient or not
to carry out the tas: that is be.ore you is another Euestion. Your o#inion o. your menta0 ca#acity may
be 2reat, but i. your idea o. inte00i2ence is crude, your inte00i2ence!#roducin2 thou2ht wi00 a0so be
crude, and can #roduce on0y crude inte00i2ence. -t is there.ore e;ident that to sim#0y thin: that you are
bri00iant wi00 not #roduce bri00iancy, un0ess your understandin2 o. bri00iancy is made 0ar2er, hi2her and
.iner. *hat you understand and menta00y .ee0 concernin2 inte00i2ence, menta0 ca#acity and bri00iancy, is
what you actua00y thin: on those sub@ects, and it is this understandin2 or .ee0in2 or rea0iGation that wi00
determine how much inte00i2ence you wi00 2i;e to your thou2ht. Your thou2ht wi00 be as bri00iant as the
bri00iancy you thin: into your thou2ht, and how much bri00iancy you wi00 thin: into your thou2ht wi00
de#end u#on how hi2h your rea0iGation o. bri00iancy ha##ens to be at the time. *hen your thin:in2 is
bri00iant, you wi00 be bri00iant, but i. your thin:in2 is not bri00iant you wi00 not be bri00iant, no matter
how bri00iant you may thin: you are.
To ma:e your thin:in2 more bri00iant, try to enter into the consciousness o. .iner inte00i2ence, 0ar2er
[#. 11?
menta0 ca#acity, and the hi2hest order o. menta0 bri00iancy that you can #ossib0y rea0iGe. Do not ca00
yourse0. bri00iant at any time, or do not thin: o. yourse0. as 0ac:in2 in bri00iancy. 'im#0y .i" the menta0
eye u#on abso0ute bri00iancy, and desire with a00 the #ower o. mind and sou0 to 2o on and on into hi2her
ste#s o. that bri00iancy.
*hen a00 the e0ements and .orces o. your system are wor:in2 in such a way that beauty wi00 natura00y
be #roduced, you wi00 be beauti.u0, whether you thin: you are beauti.u0 or not, and it is the actions o.
the subconscious that determine how the e0ements and .orces o. the system are to wor:. There.ore, the
beauti.u0 #erson is beauti.u0 because her rea0 interior thin:in2 is conduci;e to the creation o. the
beauti.u0. That #erson, howe;er, who is not beauti.u0, does not necessari0y thin: u20y thou2hts, but her
interior menta0 actions ha;e not been brou2ht to2ether in such a way as to #roduce the e"#ression o.
beautyD that is, the subconscious actions ha;e not been arran2ed accordin2 to the most #er.ect #attern.
,ut these actions can be arran2ed in that manner, not by thin:in2 that one is beauti.u0, but by thin:in2
thou2hts that are beauti.u0.
*hen you thin: that you are beauti.u0, you are 0iab0e to thin: that you are more beauti.u0 than others,
and such a thou2ht is not a beauti.u0 thou2ht. To reco2niGe or criticise u20iness and in.eriority in others
is to create the in.erior and the u20y in yourse0.,
[#. 11C
and what you create in yourse0. wi00 sooner or 0ater be e"#ressed throu2h your mind and #ersona0ity. 'o
0on2 as you worry, hate or .ear, your thou2ht wi00 ma:e you disa2reeab0e in mind and character, and
0ater on in the #erson as we00D and no amount o. a..irmin2 or thin:in2 that you are beauti.u0 wi00
o;ercome those u20y states o. mind that you ha;e created. You wi00 thus be as you thin:!!worried,
hate.u0 and u20y, and not beauti.u0 as you may try to thin: you are.
The #ersona0 man is the resu0t, not o. be0ie.s or o#inions, but o. the Eua0ity o. a00 the menta0 actions that
are at wor: throu2hout the who0e mind. +an is as he thin:s in e;ery thou2ht, and not what he thin:s he
is in one or more iso0ated #arts o. his #ersona0 se0.. You may thin: that you are 2ood, but your idea o.
2oodness may be wron2. Your thou2ht there.ore wi00 not be conduci;e to 2oodness. $n the contrary,
the more you #raise yourse0. .or bein2 2ood, the 0ess 2oodness you wi00 e"#ress in your nature. -n
addition, to thin: o. yourse0. as 2ood wi00 ha;e a tendency to #roduce a .ee0in2 o. se0.!ri2hteousness.
This .ee0in2 wi00 cause the mind to 0oo: down u#on the 0ess .ortunate, and a mind that 0oo:s down wi00
soon be2in to 2o down, and you wi00 be no better than those whom you criticiGed be.ore. You are on0y
as 2ood as the sum tota0 o. a00 your 2ood thou2hts, and these can be increased in number inde.inite0y by
[#. 115
trainin2 the mind to #er#etua00y 2row in the consciousness o. abso0ute 2oodness.
To 2row in the consciousness o. 2oodness, :ee# the menta0 eye u#on the hi2hest conce#tion o. abso0ute
2oodness. Try to en0ar2e, e0e;ate and de.ine this conce#tion or understandin2 o. 2oodness #er#etua00y.
3attern your who0e 0i.e, a00 your thou2hts and a00 your actions a.ter the 0i:eness o. this hi2hest
understandin2. Then ne;er 0oo: bac: nor try to measure the 2oodness that you may thin: you now
#ossess. 3ress on eterna00y to the hi2her and 0ar2er rea0iGation o. abso0ute 2oodness, and 0ea;e resu0ts to
the 0aw. +ore and more rea0 2oodness wi00 natura00y a##ear in a00 your thou2hts and actions. You wi00
there.ore become 2ood, not by thin:in2 that you are 2ood, but by thin:in2 thou2hts that are created in
the ima2e and 0i:eness o. that which is 2ood.
From the .ore2oin2, it is e;ident that man is as he thin:s, and not necessari0y what he thin:s he is. ,ut
there is sti00 more e;idence. That your #ersona0 se0. is the resu0t o. your thou2ht has been demonstrated,
but what thou2htF To ma:e yourse0. thus or so, the necessary thou2ht must .irst be created, but to thin:
that you are thus or so, wi00 not create the thou2ht that can ma:e you thus or so. The reason is because
it is subconscious thou2ht a0one that can #roduce e..ects in your nature, #hysica0 or menta0, and you
cannot enter the subconscious whi0e you are thin:in2 e"c0usi;e0y o. your #ersona0 se0.. *hat
[#. 118
you thin: about yourse0. is a0ways ob@ecti;e thou2ht, and mere ob@ecti;e thou2ht is #ower0ess to e..ect
or chan2e anythin2 in your nature. To thin: thou2hts that can 2i;e you more 0i.e, you must enter into
the consciousness o. abso0ute 0i.e, but you cannot enter the abso0ute whi0e you are de.inin2 or
measurin2 the #ersona0. -. you wish to #ossess more Eua0ity, you must 2i;e your thou2hts more Eua0ity
and worth, you must .or2et the 0esser worth o. the #ersona0 and enter into the consciousness o. the
2reater worth o. abso0ute worth itse0..
'o 0on2 as you thin: that you are thus or so in the #ersona0 sense, your thou2ht wi00 be on the sur.ace.
You wi00 menta00y 0i;e amon2 e..ects. You wi00 not create new causes, there.ore wi00 not #roduce any
chan2es in yourse0.. You wi00 continue to be as you are thin:in2 dee# down in the subconscious where
hereditary tendencies, habits, race thou2hts and other menta0 .orces continue their usua0 wor:,
re2ard0ess o. your #ersona0 o#inion or em#ty thou2hts on the sur.ace.
To chan2e yourse0. you must 2o to that de#th o. mind where the causes o. your #ersona0 condition
e"ist. ,ut your mind wi00 not enter the de#th o. the within so 0on2 as your thou2ht is on the sur.ace, and
your thou2ht wi00 be on the sur.ace so 0on2 as you are thin:in2 e"c0usi;e0y about your #ersona0 se0..
The secret there.ore is not to .orm o#inions about yourse0. or to thin: about yourse0. as bein2 thus or
[#. 119
so, but to .orm 0ar2er conce#tions o. #rinci#0es and Eua0ities. &nter the richness o. rea0 0i.e and you wi00
thin: richer thou2hts. For2et the 0imitations, the wea:nesses and the shortcomin2s o. your #ersona0 se0.
as we00 as your su#er.icia0 o#inions o. your #ersona0 se0., and enter menta00y into the 2reatness, the
2randeur, the sub0imity and the s#0endor o. a00 thin2s. 'ee: to 2ain a 0ar2er and a 0ar2er understandin2
o. the ma@esty and mar;e0ousness o. a00 0i.e, and as#ire to thin: the thou2hts o. the -n.inite.
This is the secret o. thin:in2 2reat thou2hts, and he wi00 #ositi;e0y become 2reat whose thou2hts are
a0ways 2reat. -n 0i:e manner, he who thin:s who0esome thou2hts, and who0esome thou2hts on0y, wi00
become hea0th.u0 and who0esome. 'uch thou2hts wi00 ha;e the #ower to #roduce hea0th, and thou2hts
ne;er .ai0 to do what they ha;e the #ower to do. 30ace in action the necessary subconscious thou2ht and
the e"#ected resu0ts wi00 in;ariab0y .o00ow.
+an there.ore is not what he thin:s he is because such thin:in2 is #ersona0, and conseEuent0y
su#er.icia0 and #ower0ess. The thou2ht that determines his #ersona0ity, his character, his menta0ity and
his destiny is his sub@ecti;e thou2ht, the thou2ht that is #roduced in the subconscious durin2 those
moments when he .or2ets his #ersona0 o#inions about himse0. and #ermits his mind to act with dee#
.ee0in2 and sub@ecti;e con;iction. ,ut those thou2hts that enter the subconscious are not a0ways 2ood
thou2hts.
[#. 127
[#ara2ra#h continues +anJs sub@ecti;e thin:in2 is not a0ways conduci;e to the true, the who0esome
and the best, as his thin:in2 is not a0ways ri2ht. For this reason, man himse0. is not a0ways 2ood, nor
his 0i.e as beauti.u0 as he mi2ht wish to be. His thin:in2 is in his own hands, howe;er. He can 0earn to
thin: what he wants to thin:, and as he is and becomes as he thin:s, we natura00y conc0ude that he may,
in the course o. time, become what he wants to become.
[#. 121
The 2reatest remedy in the wor0d is chan2eD and chan2e im#0ies the #assin2 .rom the o0d to the new. -t
is a0so the on0y #ath that 0eads .rom the 0esser to the 2reater, .rom the dream to the rea0ity, .rom the
wish to the heartJs desire .u0.i00ed. -t is chan2e that brin2s us e;erythin2 we want. -t is the o##osite o.
chan2e that ho0ds us bac: .rom that which we want. ,ut chan2e is not a0ways e"terna0. %ea0 chan2e, or
rather the cause o. a00 chan2e, is a0ways interna0. -t is the chan2e in the within that .irst #roduces the
chan2e in the without. To 2o .rom #0ace to #0ace is not a chan2e un0ess it #roduces a chan2e o. mind!!a
renewa0 o. mind. -t is the chan2e o. mind that is the chan2e desired. -t is the renewa0 o. mind that
#roduces better hea0th, more ha##iness, 2reater #ower, the increase o. 0i.e, and the conseEuent increase
o. a00 that is 2ood in 0i.e. (nd the constant renewa0 o. mind!!the dai0y chan2e o. mind!!is #ossib0e
re2ard0ess o. times, circumstances or #0aces. He who can chan2e his mind e;ery day and thin: the new
about e;erythin2 e;ery day, wi00 a0ways be we00D he wi00 a0ways ha;e ha##inessD he wi00 a0ways be .reeD
his 0i.e wi00 a0ways be interestin2D he wi00 constant0y mo;e .orward into the 0ar2er, the richer and the
betterD and whate;er is needed .or his we0.are today, o. that he sha00 sure0y ha;e abundance.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 122 [#. 129

CH(3T&% <---

TH& (%T $F CH()1-)1 F$% TH& ,&TT&%
3ersona0 man 2radua00y but sure0y 2rows into the 0i:eness o. that which he thin:s o. the most, and man
thin:s the most o. what he 0o;es the best. This is the 0aw throu2h which man has become what he is,
and it is throu2h the inte00i2ent use o. this 0aw that man may chan2e .or the better and im#ro;e in any
way desired. The thou2ht you thin: not on0y e..ects your character, your mind and your body, but a0so
#roduces the ori2ina0 cause o. e;ery characteristic, e;ery habit, e;ery tendency, e;ery desire, e;ery
menta0 Eua0ity and e;ery #hysica0 condition that a##ears in your system. Thou2ht is the one ori2ina0
cause o. the conditions, characteristics and #ecu0iarities o. the human #ersona0ity, and e;erythin2 that
a##ears in the #ersona0ity is the direct or indirect e..ect o. the ;arious actions o. thou2ht. -t is there.ore
e;ident that man natura00y 2rows into the 0i:eness o. the thou2ht he thin:s, and it a0so e;ident that the
nature o. his thou2ht wou0d be determined by that which he thin:s o. the most.
The understandin2 o. this .act wi00 re;ea0 to a00 minds the basic 0aw o. chan2e, and thou2h it is basic,
[#. 12B
its inte00i2ent use may become sim#0icity itse0.. Throu2h the indiscriminate use o. this 0aw, man has
constant0y been chan2in2, sometimes .or the better, sometimes not, but by the conscious, inte00i2ent,
use o. this 0aw he may chan2e on0y .or the better and as ra#id0y as the sum tota0 o. his #resent abi0ity
wi00 #ermit.
The .act that menta0 conditions and dis#ositions may be chan2ed throu2h the #ower o. thou2ht, wi00
readi0y be acce#ted by e;ery mind, but that menta0 Eua0ities, abi0ities, #ersona0 a##earances and
#hysica0 conditions may be chan2ed in the same way a00 minds may not be ready to acce#t.
)e;erthe0ess, that thou2ht can chan2e anythin2 in the human system, e;en to a remar:ab0e de2ree, is
now a demonstrated .act. *e ha;e a00 seen .aces chan2e .or the worse under the in.0uence o. 2rie.,
worry and mis.ortune, and we ha;e obser;ed that a00 #eo#0e 2row o0d who e"#ect to do so, re2ard0ess
o. the .act that the body o. the octo2enarian is not a day o0der than the body o. a 0itt0e chi0d. *e ha;e
un0imited e;idence to #ro;e that abi0ity wi00 im#ro;e or deteriorate accordin2 to the use that is made o.
the mind. ( manJs .ace re;ea0s his thou2ht, and we can in;ariab0y detect the #redominatin2 states o. the
mind that 0i;es in a 2roo;e. *hen a #erson chan2es his menta0 states at .reEuent inter;a0s, no one state
has the o##ortunity to #roduce an indi;idua0, c0ear!cut e"#ression, and there.ore cannot be so readi0y
detected,
[#. 12?
but where one #redominatin2 state is continued in action .or wee:s or months or years, any one can say
what that state is, by 0oo:in2 at the .ace o. him who has it. Thus we can detect di..erent :inds o.
dis#osition, di..erent 2rades o. mind, di..erent de2rees o. character and di..erent modes o. 0i;in2, and
con;ince ourse0;es at the same time, that man in 2enera0, 0oo:s, acts and 0i;es the way he thin:s.
The .act that e;ery menta0 state wi00 e"#ress its nature in body, mind and character, #ro;es that we can,
throu2h the inte00i2ent use o. menta0 action, cause the body to become more beauti.u0, the mind more
bri00iant, character more #ower.u0 and the sou0 0i.e more idea0. To accom#0ish these thin2s, howe;er, it
is necessary to a##0y the 0aw continuous0y in that direction where we desire to secure resu0ts. *hen a
#erson thin:s o. the ordinary .or a .ew wee:s, he in;ariab0y be2ins to 0oo: ordinary. Then when
somethin2 im#e0s him to thin: .or a whi0e o. the idea0, the true and the beauti.u0, he be2ins to 0oo: 0i:e
a new creatureD but i. re;erses threaten, he wi00 .ee0 worried, de@ected and a.raid, and e;erybody
obser;es that he 0oo:s bad. Then i. the tide turns in his .a;or, he wi00 be2in to 0oo: content, and i.
somethin2 shou0d su22est to his mind the thou2ht o. the who0esome, the sound and the harmonious, he
wi00 be2in to 0oo: remar:ab0y we00. -n this manner he is dai0y usin2 the 0aw o. chan2e, but ne;er
inte00i2ent0y. He does not ta:e the 0aw into
[#. 12C
his own hands, but uses the 0aw on0y as su22estions .rom his en;ironment may direct. He ad;ances one
day and .a00s bac: the ne"t. $ne wee: his #hysica0 mansion is #ainted with co0ors o. hea0th and beautyD
the ne"t wee: on0y the conditions o. a2e and disease are in e;idence. He #0ants a .0ower seed today,
and tomorrow hoes it u# to #0ant a weed in its #0ace. Thus the a;era2e #erson continues to 0i;e, and
e;ery chan2e comes .rom the unconscious, indiscriminate use o. the #ower o. his thou2ht. This #ower,
howe;er, can be em#0oyed more wise0y, and when the many be2in to do so, the #ro2ress o. the race
wi00 be remar:ab0e indeed.
The basic 0aw o. chan2e must be ta:en into our own hands, and must be em#0oyed direct0y .or
#roducin2 the chan2e we ha;e in ;iewD and to accom#0ish this the 0o;e nature must be so trained that
we sha00 0o;e on0y what we want to 0o;e, on0y what is 2reater and better than that which we ha;e
rea0iGed u# to the #resent time. -n this res#ect stron2, hi2h0y de;e0o#ed sou0s wi00 ha;e no di..icu0ty,
because they ha;e the #ower to see the 2reat, the beauti.u0 and the idea0 in a00 thin2s, but those who
ha;e not as yet acEuired that #ower, must train their .ee0in2s with care, 0est 0o;e .reEuent0y turns
thou2ht u#on the 0ow, the common or the ordinary.
*hat you admire in others wi00 de;e0o# in yourse0.. There.ore, to 0o;e the ordinary in any one is to
become ordinary, whi0e to 0o;e the nob0e and the
[#. 125
0o.ty in a00 minds is to 2row into the 0i:eness o. that which is nob0e and 0o.ty. *hen we 0o;e the #erson
o. someone who is in the earth earthy, we tend to :ee# ourse0;es down in the same #0ace. *e may 2i;e
our :indness and our sym#athies to a00, but we must not 0o;e anythin2 in any one that is not idea0. -t is a
misdirection o. 0o;e to 0o;e e"c0usi;e0y the ;isib0e #erson. -t is the idea0, the true and the beauti.u0 in
e;ery #erson that shou0d be 0o;ed, and as a00 #ersons ha;e these Eua0ities, we can 0o;e e;erybody with
a who0e heart in this more sub0ime manner.
-n this connection a 2reat #rob0em #resents itse0. to many men and women who as#ire to a 0i.e o. 2reat
Eua0ity. These #eo#0e .ee0 that they cannot 2i;e their #ersona0 0o;e to husbands, wi;es, re0ati;es or
.riends that #ersist in 0i;in2 in the mere anima0 wor0dD but the #rob0em is easi0y so0;ed. *e must not
0o;e what is ordinary in any oneD in .act, the ordinary must not be reco2niGed, but we can 0o;e the rea0
0i.e in e;ery one, and i. we wi00 em#0oy our .iner #erce#tions we wi00 .ind that this rea0 0i.e is idea0 in
e;ery 0i;in2 creature in the wor0d. *e need not 0o;e the #er;ersions o. a #erson, but we can 0o;e the
2reater #ossibi0ities and the su#erior Eua0ities that are inherent in the indi;idua0. -t is not the
im#er.ections or a##earances that shou0d be 0o;ed, but the 2reatness that is withinD and what we 0o;e in
[#. 128
others we not on0y awa:en in others, but we de;e0o# those ;ery thin2s more or 0ess in ourse0;es.
To #romote the best we0.are o. indi;idua0s under a00 sorts o. circumstances, #ersona0 0o;es shou0d be
e"chan2ed on0y by #ersons who 0i;e in the same wor0d. *hen the woman has .ound the su#erior wor0d,
the man must not e"#ect her #ersona0 0o;e un0ess he a0so 2oes u# to 0i;e in the same wor0d. -t is sim#0y
.air that he shou0d do so. The woman who 0i;es in a sma00 wor0d must not e"#ect the 0o;e o. a man who
0i;es in a 2reat wor0d. He wou0d 0ose much o. his 2reatness i. he shou0d 2i;e his #ersona0 0o;e to such a
woman.
The tendency o. a00 0i.e is onward and u#ward. There.ore, to as: anythin2 to come down is to ;io0ate
the ;ery #ur#ose o. e"istence. -. we wish to be with the hi2her, the 2reater and the su#erior, we must
chan2e ourse0;es and become hi2her, 2reater and su#eriorD and this we a00 can do.
-n the a##0ication o. the basic 0aw o. chan2e, no .actor is more im#ortant than that o. #0easure. *e are
contro00ed to a 2reat e"tent by the #0easures we en@oy, o.ttimes so much so that they may e;en
determine our destiny. The reason why is .ound in the .act that we dee#0y 0o;e what we thorou2h0y
en@oy, and since we thin: the most o. what we 0o;e the best, we natura00y become 0i:e the #0easures we
thorou2h0y en@oy, because man 2radua00y 2rows into the 0i:eness o. his #redominatin2 thou2ht. -t is
there.ore
[#. 129
unwise to #ermit ourse0;es to en@oy anythin2 that is beneath our most #er.ect conce#tion o. the idea0,
and it is 0i:ewise unwise to associate #ersona00y with #eo#0e who care on0y .or the ordinary and the
common. *hat we en@oy becomes a #art o. ourse0;es, and .or the 2ood o. e;erybody, we cannot a..ord
to 2o downD but when we 0o;e on0y those #0easures that are as hi2h as our own idea0 o. @oy, then we are
tru0y on the 2reat ascendin2 #ath.
To o;er0oo: the wron2s, the de.ects and the #er;ersions o. 0i.e, and to 0oo: on0y .or that beauti.u0
somethin2 in e;ery sou0 that we sim#0y want to 0o;e, e;en without tryin2, is one o. the 2reatest thin2s
that we can doD but we must not #ermit our conce#tion o. the beauti.u0 within to become a mere, co0d
abstraction. -t is most im#ortant that we be as emotiona0 as we #ossib0y can without #ermittin2
ourse0;es to be contro00ed by our emotions. The heart shou0d be most tender and warm, and e;ery
.ee0in2 constant0y on .ireD but i. a00 such .ee0in2s are turned into the secret rea0ms o. sou0 0i.e, we sha00
.ind that the .orces o. 0o;e are drawn insistent0y towards the hi2hest, the truest, the most nob0e and the
most beauti.u0 that our ins#ired moments ha;e re;ea0ed. *hen this is done we can readi0y 0o;e with the
who0e heart any nob0e Eua0ity, or hi2h art, or 2reat wor: u#on which we may direct our attention, and
what we can 0o;e at wi00, that we can thin: o. as dee#0y and as 0on2 as we may desire.
[#. 197
*hen we ha;e .ormu0ated in our minds what chan2es we wish to ma:e, the course to #ursue is to 0o;e
the idea0 that corres#onds to those chan2es. This 0o;e must be dee# and stron2, and must be continued
unti0 the desired chan2e has actua00y ta:en #0ace. Hnow what better Eua0ities you wantD then 0o;e those
Eua0ities with a00 your mind and heart and sou0.
To 0o;e the hi2her and the 2reater Eua0ities o. 0i.e is to cause the creati;e Eua0ities o. mind to #roduce
those same Eua0ities in our own natureD and in conseEuence, we steadi0y 2row into the 0i:eness o. that
which we constant0y 0o;e. This is the 2reat 0aw!!the 0aw that 2o;erns a00 chan2e .or the better. ,ut to
use this 0aw inte00i2ent0y the #ower o. 0o;e must cease to res#ond to e;ery whim or notion that the
su22estibi0ity o. en;ironment may #resent to the mind.
The #ower o. 0o;e is the 2reatest #ower in the wor0d, but it can cause #ersons or nations to .a00 to the
0owest state, as we00 as rise to the hi2hest state. &;ery .a00 in the history o. the race has been caused
0ar2e0y by the misdirection o. 0o;e, whi0e e;ery ste# in ad;ance has been #rom#ted 0ar2e0y by the
#ower o. 0o;e turned u#on better thin2s. To misdirect 0o;e is to 0o;e that which is beneath our #resent
sta2e in ad;ancementD it is turnin2 the .orces o. 0i.e bac:ward, and retro2ression must ine;itab0y
.o00ow.
[#. 191
-n the a;era2e #erson, 0o;e is directed a0most e"c0usi;e0y u#on the #ersona0 side o. 0i.e. -n
conseEuence, the 0o;e nature becomes so #ersona0, so 0imited and so su#er.icia0, that materia0ism
.o00ows. -n many other minds, it is mere a##earances that attract the #ower o. admiration, and the .iner
thin2s in mind, sou0 and character are who00y i2nored. The resu0t is that the .iner Eua0ities o. such
#eo#0e 2radua00y disa##ear, and 2rossness, both in thou2ht and in a##earance natura00y .o00ow. ,ut we
must not conc0ude in this connection that it is wron2 to admire the beauti.u0 where;er it may be seen in
the e"terna0 wor0d. *e shou0d 0o;e the beauti.u0 e;erywhere, no matter where it may be .oundD we
shou0d admire the richness o. 0i.e, both in the e"terna0 and in the interna0D and by 0i;in2 a com#0ete 0i.e,
we sha00 en@oy more and more o. the richness and the beauti.u0 in 0i.e, in the within as we00 as in the
without. ,ut the #ower o. 0o;e must direct the 2reater #art o. its attention u#on that which is rich and
beauti.u0 in mind and sou0. -t is that which is .iner than the .inest o. e"terna0 thin2s that must be 0o;ed
i. man is to 2row into the 0i:eness o. the 2reat, the su#erior and the idea0, because man is as he thin:s,
and he thin:s the most o. what he 0o;es the best.
*hen any indi;idua0 be2ins to 0o;e the .iner Eua0ities in 0i.e, and 2i;es a00 the #ower o. mind and sou0
to that 0o;e, he has ta:en the .irst ste# in the chan2in2 o. his destiny. He is 0ayin2 the .oundation .or
[#. 192
a 2reat and a better .uture, and i. he continues as he has be2un, he wi00 #ositi;e0y reach the 0o.tiest 2oa0
that he may ha;e in ;iew. There are many 0aws to a##0y in the be2innin2 o. a 2reat 0i.e, but the 0aw that
0ies at the .oundation o. them a00 is the 0aw o. 0o;e. -t is 0o;e that determines what we are to thin:, what
we are to wor: .or, where we are to 2o, and what we are to accom#0ish. There.ore, amon2 a00 2reat
essentia0s, the #rinci#a0 one is to :now how to 0o;e.
To a##0y this essentia0 .or a00 #ractica0 #ur#oses, the secret is to 0o;e the 2reat, the beauti.u0 and the
idea0 in e;erybody and in e;erythin2D and to 0o;e with such a stron2, #assionate 0o;e that its ascendin2
#ower becomes irresistib0e. The who0e o. 0i.e wi00 thus chan2e and 2o u# with the #ower o. 0o;e into
the 2reat, the su#erior and the idea0D e;erythin2, both in the bein2 o. man and in his en;ironment wi00
ad;ance and chan2e accordin20y, and the dreams o. the sou0 wi00 come true. The idea0 wi00 become rea0,
the desires o. the heart wi00 be 2ranted, and what man has ho#ed to ma:e his own wi00 be absent no
more.
[#. 199
*hen .ai0ure comes be more determined than e;er to succeed.
The more .ee0in2 there is in your thou2ht the 2reater its #ower.
You steadi0y and sure0y become in the rea0 what you constant0y and c0ear0y thin: that you are in the
idea0.
The more you be0ie;e in yourse0. the more o. your 0atent #owers and #ossibi0ities you #0ace in action.
(nd the more you be0ie;e in your #ur#ose the more o. your #ower you a##0y in #romotin2 that
#ur#ose.
To him who thin:s he can e;erythin2 is an o##ortunity.
De#end on0y u#on yourse0., but wor: in harmony with a00 thin2s. Thus you ca00 .orth the best that is in
yourse0. and secure the best that e"terna0 sources ha;e to 2i;e.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 19B [#. 19?

CH(3T&% -A

H& C() *H$ TH-)H' H& C()
The disco;ery o. the .act that man is as he thin:s, has ori2inated a number o. stran2e ideas concernin2
the #ower o. thou2ht. $ne o. the #rinci#a0 o. these is the be0ie. that thou2ht is a domineerin2 .orce to
be used in contro00in2 thin2s and in com#e00in2 .ate to come our way. ,ut that this be0ie. is unscienti.ic
in e;ery sense o. the term has been demonstrated any number o. times.
Those who ha;e acce#ted this be0ie., and who ha;e tried to use thou2ht as a com#e00in2 .orce, ha;e
seemin20y succeeded in the be2innin2, but 0ater on ha;e utter0y .ai0ed, and the reason is that the ;ery
moment we #roceed to a##0y thou2ht in this manner, we #0ace ourse0;es out o. harmony with
e;erythin2,. both within ourse0;es and in our en;ironment. The seemin2 success that such #eo#0e ha;e
had in the be2innin2, or .or a season, is due to the .act that a stron2 com#e00in2 .orce can cause the
;arious e0ements o. 0i.e to res#ond .or a whi0e, but the .orce that com#e0s, wea:ens itse0. throu2h the
;ery act o. com#e00in2, and .ina00y 0oses its #ower com#0ete0yD
[#. 19C
and then, whate;er has been 2athered be2ins to s0i# away.
This e"#0ains why thousands o. ardent students o. meta#hysics ha;e .ai0ed to secure the resu0ts desired,
or ha;e succeeded on0y in s#urts. They ha;e ta:en the wron2 ;iew o. the #ower o. thou2ht, and
there.ore ha;e caused their #ower to wor: a2ainst them durin2 the 2reater #art o. the time. The #ower
o. thou2ht is not a com#e00in2 .orce. -t is a bui0din2 .orce, and it is on0y when used in the 0atter sense
that desirab0e resu0ts can be #roduced. The bui0din2 ca#acity o. thou2ht, howe;er, is #ractica00y
un0imited. There.ore there is actua00y no end to what mi2ht be accom#0ished, so 0on2 as this #ower is
em#0oyed inte00i2ent0y.
To a##0y the .u00 bui0din2 #ower o. thou2ht, we shou0d #roceed u#on the #rinci#0e that he can who
thin:s he can, and we shou0d act in the .u00 con;iction that whate;er man thin:s he can do, he can do,
because there is no 0imit to the #ower that such thin:in2 can brin2 .orth. The ma@ority amon2 inte00i2ent
minds admit that there is some truth in the statement that he can who thin:s he can, but they do not, as
a ru0e, be0ie;e it to be a ;ery 0ar2e truth. They admit that we 2ain more con.idence in ourse0;es when
we thin: that we can do what we ha;e underta:en to do, and a0so that we become more determined, but
aside .rom that, they see no .urther ;a0ue in that #articu0ar attitude o. mind. They do
[#. 195
not rea0iGe that he who thin:s he can, de;e0o#s the #ower that canD but this is the truth, and it is one o.
the most im#ortant o. a00 truths in the ;ast meta#hysica0 domain.
The 0aw that 2o;erns this idea, and its #rocess whi0e in action, is abso0ute0y un0imited in its
#ossibi0ities, and there.ore is in a #osition to #romise a0most anythin2 to him who is .aith.u0. *hen a
man be2ins to thin: that he can do certain thin2s that he desires to do, his mind wi00 natura00y #roceed
to act on those .acu0ties that are reEuired in the wor:in2 out o. his #ur#oseD and so 0on2 as the mind
acts u#on a certain .acu0ty, more and more 0i.e, nourishment and ener2y wi00 accumu0ate in that .acu0ty.
-n conseEuence, that .acu0ty wi00 steadi0y de;e0o#. -t wi00 become 0ar2er, stron2er and more e..icient,
unti0 it .ina00y is com#etent to do what we ori2ina00y wanted done. Thus we understand how he who
thin:s he can de;e0o#s the #ower that can.
*hen a man be2ins to thin: that he can a##0y the #ower o. in;ention, his mind wi00 be2in to act u#on
the .acu0ty o. in;ention. The 0atent #owers o. this .acu0ty wi00 be aroused. These #owers wi00
accordin20y be e"ercised more and more, and de;e0o#ment wi00 be #romoted. This, howe;er, is not a00.
*hene;er the mind concentrates its attention u#on a certain .acu0ty, additiona0 ener2y wi00 be drawn
into that .acu0tyD thus #ower wi00 be added to #ower, much wi00 2ather more, and as this may continue
[#. 198
inde.inite0y there need be no end to the ca#acity and the abi0ity that can be de;e0o#ed in that .acu0ty. -n
the course o. time, be it in a .ew months or in a .ew years, that man wi00 actua00y ha;e de;e0o#ed the
#ower o. in;ention to such a de2ree that he can in;ent success.u00yD and throu2h the a##0ication o. the
same 0aw, he can .urther de;e0o# this same .acu0ty, year a.ter year, unti0 he may .ina00y become an
in;enti;e 2enius. *hen a man has some in;enti;e #ower in the be2innin2, he wi00 secure, throu2h the
a##0ication o. this 0aw, more remar:ab0e resu0ts and in 0ess time than i. there were ori2ina00y no
indications o. that .acu0tyD but e;en i. there were no ori2ina0 indications o. indi;idua0 #ower, that
#ower can be de;e0o#ed to a hi2h de2ree throu2h the .aith.u0 a##0ication o. the 2reat 0aw!!he can who
thin:s he can, or to state it di..erent0y!!he who thin:s he can de;e0o#s the #ower that can.
There is no .acu0ty that we a00 do not #ossess, either in the acti;e or in the 0atent state. &;ery .acu0ty
that natura00y be0on2s to the human mind is 0atent in e;ery mind, and it can be awa:ened and
de;e0o#ed, #ro;ided the #ro#er 0aws are .aith.u00y a##0ied. -t shou0d be our ob@ect, howe;er, to
accom#0ish as much as #ossib0e in the #resent. -t is there.ore ad;isab0e to #roceed in the be2innin2 to
wor: throu2h, and de;e0o#, those .acu0ties that a0ready indicate considerab0e #ower. The mind that has
same ta0ent .or in;ention shou0d #roceed to thin: that be
[#. 199
can in;ent. Thus he wi00 accumu0ate more and more in;enti;e abi0ity or 2enius. The mind that has some
ta0ent .or music, shou0d #roceed to thin: that he can master the art o. music. He wi00 thereby cause the
creati;e ener2ies o. his menta0ity to accumu0ate more and more in the .acu0ty o. music, unti0 that
.acu0ty wi00 be de;e0o#ed to a 2reater and 2reater de2ree. The mind that has some ta0ent .or art shou0d
a##0y the same 0aw u#on that ta0ent. The mind that has 0iterary abi0ity shou0d #roceed to thin: that he
can write what he wants to write, and he wi00 .ina00y secure that 0iterary abi0ity or 2enius with which he
can write what he wants to write. The mind that has abi0ity in any 0ine o. business shou0d #roceed to
thin: that he can conduct that business in the most success.u0 manner. 'hou0d he enter that business and
continue to thin: that he can, combinin2 such thou2ht with 2ood wor:, enter#rise and the .u00 use o. his
#ersona0 abi0ity, his success wi00 continue to 2row inde.inite0y.
*hate;er a man may thin: that he can do, 0et him #roceed to carry out that underta:in2, constant0y
thin:in2 that he can. He wi00 succeed .rom the be2innin2, and his ad;ancement wi00 be continuous.
Howe;er, no mind need be con.ined to a sin20e #ur#ose. -. we ha;e ta0ent .or somethin2 better than we
are doin2 now, or i. we wish to awa:en some ta0ent that we 0on2 to #ossess, we may #roceed now to
thin: that we can do what we 0on2 to do. *e sha00
[#. 1B7
thus 2i;e more and more #ower to that .acu0ty unti0 it becomes su..icient0y stron2 to be a##0ied in
actua0 #ractice. -n the mean time, we shou0d continue to thin: that we can do better and better what we
are doin2 now. *e sha00 thereby ad;ance steadi0y in our #resent wor:, and at the same time, #re#are
ourse0;es .or a 2reater wor: in the comin2 days.
*hen we thin: that we can, we must enter into the ;ery sou0 o. that thou2ht and be thorou2h0y in
earnest. -t is in this manner that we awa:en the .iner creati;e ener2ies o. mind, those .orces that bui0d
ta0ent, abi0ity and 2enius!!those .orces that ma:e man 2reat. *e must be determined to do what we
thin: we can do. This determination must be in;incib0e, and must be animated with that de#th o.
.ee0in2 that arouses a00 the #owers o. bein2 into #ositi;e and united action. The #ower that can do what
we thin: we can do wi00 thus be #0aced at our command, and accordin20y we may #roceed success.u00y
to do what we thou2ht we cou0d do.
[#. 1B1
The .act that you ha;e .ai0ed to 2et the 0esser #ro;es conc0usi;e0y that you deser;e the 2reater. 'o
there.ore, dry those tears and 2o in search o. the worthier #riGe.
Count nothin2 0ostD e;en the day that sees /no worthy action done/ may be a day o. #re#aration and
accumu0ation that wi00 add 2reat0y to the achie;ements o. tomorrow. +any a day was made .amous
because nothin2 was done the day be.ore.
Hnow what you want and continue to want it. You wi00 2et it i. you combine desire with .aith. The
#ower o. desire when combined with .aith becomes in;incib0e.
'ome o. the #rinci#a0 reasons why so many .ai0 to 2et what they want is because they do not de.inite0y
:now what they want, or because they chan2e their wants a0most e;ery day.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 1B2 [#. 1B9

CH(3T&% A

H$* *& '&CU%& *H(T *& 3&%'-'T&)TLY D&'-%&
The #ur#ose o. desire is to in.orm man what he needs at e;ery #articu0ar moment to su##0y the
demands o. chan2e and 2rowth in his 0i.eD and in #romotin2 that #ur#ose, desire 2i;es e"#ression to its
two 0eadin2 .unctions. The .irst o. these is to 2i;e the .orces o. the human system somethin2 de.inite to
do, and the second is to arouse those .orces or .acu0ties that ha;e the natura0 #ower to do what is to be
done.
-n e"ercisin2 its .irst .unction, desire not on0y #romotes concentration o. action amon2 the .orces in
man, but a0so causes those .orces to wor: .or the thin2 that is wanted. There.ore, it is readi0y
understood why the wish, i. stron2, #ositi;e, determined and continuous, wi00 tend to #roduce the thin2
wished .or. -. you can cause a00 the e0ements and #owers in your bein2 to wor: .or the one thin2 that
you want you are a0most certain to 2et it. -n .act, you wi00 2et it un0ess it is so 0ar2e that it is beyond
you, or beyond the #ower o. your #resent ca#acity to #roduceD thou2h in that case you ha;e e"ercised
#oor
[#. 1BB
@ud2mentD you ha;e #ermitted yourse0. to desire what 0ies outside o. your s#hereD and what you cou0d
neither a##reciate nor use were you to 2et it.
*hat you can a##reciate, en@oy and use in your #resent s#here o. e"istence, you ha;e the #ower, in
your #resent state o. de;e0o#ment, to #roduceD that is, you can #roduce it i. a00 your #ower is a##0ied in
your e..ort to #roduce itD and when you desire any #articu0ar thin2 with the .u00 .orce and ca#acity o.
your desire you cause a00 your #ower to be a##0ied in #roducin2 that #articu0ar thin2.
-n e"ercisin2 its second .unction, desire #roceeds direct0y into that .acu0ty or 2rou# o. .orces that can, i.
.u00y a##0ied, #roduce the ;ery thin2 that is desired. -n its .irst .unction it tends to brin2 a00 the .orces o.
the system to2ether, and ins#ires them with the desire to wor: .or what is wanted. -t acts u#on the
system in 2enera0 and 2i;es e;erythin2 in the system somethin2 de.inite to do, that somethin2 de.inite
in each case bein2 the one thin2 desired. -n its second .unction it acts u#on certain #arts o. the system
in #articu0arD a0ways u#on those #arts that can do what is wanted doneD and it tends to arouse a00 the 0i.e
and #ower that those #articu0ar #arts may contain. How desire #roceeds, and how it secures resu0ts in
this res#ect is easi0y i00ustrated.
*e wi00 ta:e, .or e"am#0e, a man who is not earnin2 as much as he .ee0s that he needs. )atura00y, he
wi00 be2in to desire more moneyD and we wi00
[#. 1B?
su##ose that this desire becomes stron2er and stron2er unti0 it actua00y stirs e;ery atom o. his bein2.
)ow what ha##ensF He is not on0y arousin2 a 2reat dea0 o. 0atent and unused ener2y, but a00 o. his
acti;e ener2y is becomin2 more and more a0i;e. ,ut what becomes o. a00 this ener2yF -t 2oes direct0y
into his money!ma:in2 .acu0ties, and tends to increase decided0y the 0i.e, the #ower, the ca#acity and
the e..iciency o. those .acu0ties.
There is in e;ery mind a certain 2rou# o. .acu0ties that is made by nature .or .inancia0 #ur#oses. -n
some minds these .acu0ties are sma00 and s0u22ish, whi0e in other minds they are 0ar2e and acti;e. (nd
that the 0atter :ind shou0d be ab0e to ma:e more money and accumu0ate thin2s in a 2reater measure is
Euite natura0. ,ut is it #ossib0e to ta:e those .acu0ties that are sma00 and s0u22ish and ma:e them 0ar2e
and acti;eF -. so, those who now ha;e 0imited means may in the course o. time ha;e abundance.
To answer this Euestion, we wi00 as: what it is that can arouse any .acu0ty to become 0ar2er and more
acti;e, and we .ind that it is more ener2y, and ener2y that is more a0i;e. )o matter how s0u22ish a
.acu0ty may be, i. it is thorou2h0y char2ed, so to s#ea:, with hi2h0y acti;e ener2y, it sim#0y must
become more acti;e. (nd no matter how sma00 it may be, i. it continues to recei;e a steady stream o.
added 0i.e, ener2y and #ower, day a.ter day, month a.ter month, year a.ter year, it sim#0y must increase
in siGe and
[#. 1BC
ca#acity. (nd whene;er any .acu0ty becomes 2reater in ca#acity and more a0i;e in action it wi00 do
better wor:D that is, it wi00 2radua00y 2ain in abi0ity and #ower unti0 it has su..icient abi0ity and #ower to
#roduce what you wished .or.
%eturnin2 to the man in our i00ustration, we wi00 see how the #rinci#0e wor:s. His money!ma:in2
.acu0ties are too sma00 and too s0u22ish to #roduce as much money as he needs. He be2ins to desire .or
more. This desire becomes stron2 enou2h to arouse e;ery e0ement and .orce in his money!ma:in2
.acu0tiesD .or here be it remembered that the .orce o. any desire 2oes direct0y into that .acu0ty that can,
by nature, #roduce the thin2 desired. This is one o. the 0aws o. mind. -n addition, the action o. his
desire tends to arouse a00 the other .orces o. his system, and tends to concentrate those .orces u#on the
idea o. ma:in2 more money.
-n the be2innin2, no im#ortant chan2e in his .inancia0 abi0ity may be noticed, e"ce#t that he .ee0s more
and more con.idence in his #ower to secure the 2reater amount desired. -n a short time, howe;er,
#ossib0y within a .ew months, he be2ins to 2et new ideas about the ad;ancement o. his wor:. His mind
is be2innin2 to. wor: more acti;e0y u#on the idea o. increased 2ain. (ccordin20y, su22estions as to
how he mi2ht increase the earnin2 ca#acity o. his business are constant0y comin2 u# in his mind, and
ways
[#. 1B5
and means and #0ans are ta:in2 sha#e and .orm more and more com#0ete0y.
The actions o. his money!ma:in2 .acu0ties are a0so be2innin2 to chan2eD that is, they are becomin2
.iner, more #enetratin2, and more :een so that his insi2ht into .inancia0 matters is steadi0y im#ro;in2.
He is there.ore securin2 the necessary essentia0s to 2reater .inancia0 2ain, and as he a##0ies them a00,
thin2s wi00 natura00y be2in to ta:e a turn. To state it brie.0y, his stron2, #ersistent desire .or more money
has aroused his money!ma:in2 .acu0ties. They ha;e become stron2er, more acti;e, more wide!awa:e
and more e..icient. (nd as a stron2, wide!awa:e .acu0ty can do many times as 2ood wor: as one that is
on0y #art0y a0i;e, we understand how his desire .or more money has 2i;en him the abi0ity to ma:e more
money. (s he continues this desire, ma:in2 it stron2er and more #ersistent, his .inancia0 abi0ity wi00
increase accordin20y, and his .inancia0 2ains continue to increase in #ro#ortion.
+any may doubt the e..iciency o. the #0an @ust #resented, because as is we00 :nown, most #eo#0e desire
more money but do not a0ways 2et it. ,ut do they a0ways wish hard enou2hF -t is not occasiona0 desire,
or ha0.!hearted desire that 2ets the thin2 desired. -t is #ersistent desireD and #ersistent desire, not on0y
desires continua00y, but with a00 the #ower o. 0i.e and mind and sou0. The .orce o. a ha0. a0i;e desire,
when actin2 u#on a certain .acu0ty,
[#. 1B8
cannot cause that .acu0ty to become .u00y a0i;e. )or can such a desire a00 the unused .orces o. the
system and concentrate them a00 u#on the attainment o. the one thin2 wanted. (nd it is true that the
desires o. most #eo#0e are neither continuous nor ;ery dee#. They are sha00ow, occasiona0 wishes
without enou2h #ower to stir to action a sin20e atom.
Then we must a0so remember that resu0ts do not necessari0y .o00ow the use o. a sin20e .orce. 'ometimes
the .orce o. #ersistent desire a0one may do wonders, but usua00y it is necessary to a##0y in combined
action a00 the .orces o. the human system. The .orce o. desire, howe;er, is one o. the 2reatest o. these,
and when .u00y e"#ressed in connection with the best ta0ents we may #ossess, the thin2 desired wi00
certain0y be secured.
*e may ta:e se;era0 other i00ustrations. 'u##ose you ha;e a stron2 desire .or more and better .riends.
The action o. that desire, i. dee#, who0e!hearted and #ersistent wi00 tend to im#ress the Eua0ities o.
.riendshi# u#on e;ery e0ement o. your character. -n conseEuence, you wi00 in time become the ;ery
incarnation o. .riendshi#D that is, you wi00 become a better and a better .riend, and he who becomes a
better .riend wi00 constant0y recei;e more and better .riends. -n other words, you become 0i:e the thin2
you desire, and when the simi0arity has become com#0ete, you wi00 2et what you want throu2h the 0aw
o. 0i:e attractin2 0i:e.
[#. 1B9
You may desire to succeed in a certain 0ine o. wor:D we wi00 say, in the 0iterary .ie0d. -. your desire .or
success in that .ie0d is .u00 and #ersistent, the #ower o. that desire wi00 constant0y increase the 0i.e, the
acti;ity and the ca#acity o. your 0iterary .acu0ties, and you wi00 natura00y do better wor: in that .ie0d.
The same is true with re2ard to any other 0ine o. wor:, because your desire .or 2reater success in your
wor: wi00 arouse to .u00er action those .acu0ties that you em#0oy in that wor:. ,ut, in e;ery case, the
desire must be dee#, who0e!sou0ed, #ersistent and stron2.
-t is there.ore e;ident that resu0ts in a00 0ines o. endea;or de#end ;ery 0ar2e0y u#on the #ower o. desire,
and that no one can a..ord to 0et his desires 0a2 .or a moment. The 0aw shou0d beI Hnow what you want,
and then want it with a00 the 0i.e and #ower that is in you. 1et your mind and your 0i.e .u00y aroused.
3ersistent desire wi00 do this. (nd that it is most im#ortant to do this is #ro;en by the .act that in
thousands o. instances, a #art0y a0i;e mind is the on0y reason why the 2oa0 in ;iew has not been
reached.
-t is necessary, howe;er, that your desires continue uninterru#ted0y a0on2 the 0ines you ha;e chosen.
You may desire a score or more o. di..erent thin2s, but continue each desire without chan2e, un0ess you
shou0d .ind that certain chan2es are necessary to secure the 2reater resu0ts you ha;e in mind.
[#. 1?7
[#ara2ra#h continues To desire one thin2 today and another tomorrow means .ai0ure. To wor: .or one
thin2 this year and another thin2 ne"t year is the way to em#ty handedness at the end o. e;ery year.
,e.ore you be2in to a##0y the #ower o. desire, :now with a certainty what you want because when you
2et what you ha;e desired, you may ha;e to ta:e it. -. you do not :now de.inite0y what you rea00y do
want, desire a better @ud2ment, a c0earer understandin2 and a more ba0anced 0i.e. Desire to :now what
is best .or you, and the .orce o. that desire wi00 tend to #roduce norma0 action in e;ery #art o. your
system. Then you wi00 .ee0 distinct0y what the hi2hest we0.are o. your nature actua00y demands.
-n decidin2 u#on what you want, howe;er, do not be timid, and do not measure the #ossib0e with the
yard!stic: o. 2enera0 a##earances. Let your as#irations be hi2h, on0y be sure that you are actin2 within
the s#here o. your own inherent ca#acityD thou2h in this connection it is we00 to remember that your
inherent ca#acity is many times as 2reat as it has been su##osed to beD and a0so that it can be
continuous0y en0ar2ed.
-n choosin2 what you are to desire, act within reason, but 2o a.ter the best. -. the .u00 #ower o. desire is
a##0ied u#on a00 the e0ements o. your mind and character, what is 0atent within you wi00 be aroused,
de;e0o#ed and e"#ressedD you wi00 become much
[#. 1?1
more than you are and thereby wi00 not on0y desire the best, but be ab0e to be o. ser;ice to the best. (nd
this 0atter .act is im#ortant. *hen we desire the 2reat and the wonder.u0 we must as: what we ha;e to
2i;e the 2reat and the wonder.u0 in return. -t is not on0y necessary to 2et the best!!to rea0iGe our idea0,
but it is a0so necessary to be so 2ood and so 2reat that we can 2i;e to the best as much as we are
recei;in2 .rom the best. ,e.ore we be2in to wish .or an idea0, we must as: what that idea0. is 2oin2 to
2et when it comes.
Cou#0ed with our desire .or the idea0, there.ore, we must ha;e an eEua00y stron2 desire .or the rema:in2
o. ourse0;es so that we may become eEua0 to that idea0 in e;ery res#ect. -. we want an idea0
com#anion, we must not on0y wish .or such a com#anion, but we must a0so desire the de;e0o#ment o.
those Eua0ities in ourse0;es that we :now wou0d ma:e us a2reeab0e to that com#anion. -. we want a
di..erent en;ironment we shou0d wish .or such an en;ironment with a00 the 0i.e and sou0 we #ossess,
and shou0d at the same time wish .or the increase o. those #owers in our own ta0ents that can earn such
an en;ironment. -. we want a better #osition we shou0d desire such a #osition e;ery minute and a0so
desire that we may become more com#etent to .i00 it when it comes.
The #ower o. desire not on0y tends to arouse added 0i.e and #ower in these .acu0ties u#on which
[#. 1?2
it may act, but it a0so tends to ma:e the mind as a who0e more a0ert and wide!awa:e a0on2 those 0ines.
This is we00 i00ustrated by the .act that when we ha;e a stron2, continuous desire .or in.ormation on a
certain sub@ect, we a0ways .ind someone or somethin2 that can 2i;e us that in.ormation. (nd the reason
is that a00 the .acu0ties o. the mind are #rom#ted by the .orce o. this desire to be constant0y on the 0oo:!
out .or that in.ormation.
That the same 0aw wi00 a##0y in the desire or search .or wisdom, new ideas, better #0ans, better
o##ortunities, more a2reeab0e en;ironments and more idea0 com#anions, is c0ear0y understood. (nd
when we cou#0e this .act with the .act that the #ower o. desire tends to increase the 0i.e, the abi0ity, the
wor:in2 ca#acity and the e..iciency o. these .acu0ties or .orces that can #roduce what we desire, we
must certain0y admit that those who ha;e .ound the secret o. usin2 desire ha;e made a 2reat .ind
indeed. ,ut, as stated be.ore, and it cannot be re#eated too o.ten, the desire must be #ersistent and
stron2, as stron2 as a00 the 0i.e and sou0 we #ossess.
-n other words, we must wish hard enou2h, and we wish hard enou2h when our desires are su..icient0y
.u00 and dee# and stron2 to thorou2h0y arouse those .acu0ties that ha;e the natura0 abi0ity to .u0.i00 those
desires. +any desires are on0y stron2 enou2h to arouse their corres#ondin2 .acu0ties to a s0i2ht de2ree!!
not enou2h to increase the acti;ity or wor:in2
[#. 1?9
ca#acity o. these .acu0ties, whi0e most desires are too wea: to arouse any .orce or .acu0ty in the 0east.
The act o. wishin2 hard enou2h, howe;er, does not im#0y hard menta0 wor:. -. you ma:e hard wor: o.
your wishin2, you wi00 use u# your ener2y instead o. turnin2 it into those channe0s where it can be
a##0ied to 2ood account. -t is de#th o. desire and .u00ness o. desire combined in an action that is
directed continuous0y u#on the one thin2 desired that constitutes true desire. To wish hard enou2h is
sim#0y to wish .or a00 that you want with a00 that is in you. ,ut we cannot wish with a00 that is in us
un0ess our wish is subconscious as we00 as conscious because the subconscious is a #art o. us!!the
0ar2er #art o. us.
To ma:e e;ery desire subconscious, the subconscious mind shou0d a0ways be inc0uded in the #rocess o.
desireD that is, whene;er we e"#ress a desire we shou0d thin: o. the subconscious, and combine the
thou2ht o. that desire with our thou2ht o. the subconscious mind. &;ery desire shou0d be dee#0y .e0t as
a00 dee#0y .e0t menta0 actions become subconscious actions.
-t is an e"ce00ent #ractice to 0et e;ery desire sin: into the dee#er menta0 0i.e, so to s#ea:D and a0so to act
in and throu2h that dee#er menta0 0i.e whene;er we 2i;e e"#ression to desireD or, in other words, when
we turn on the .u00 .orce and #ower o. that desire. To become #ro.icient in these methods reEuires some
#ractice, thou2h a00 that is necessary to
[#. 1?B
become #ro.icient is to continue to try. )o s#ecia0 ru0e is reEuired.
,e2in by .ee0in2 your desires throu2h and throu2h. +a:e them as stron2 and as dee# as you can, and
a0ways combine the 0i;in2 action o. your desire with your thou2ht o. those .acu0ties throu2h which you
:now that desire is to wor:. To i00ustrateI -. you desire 2reater success in your wor:, thin: o. those
.acu0ties that you are usin2 in your wor: whene;er you 2i;e .u00 e"#ression to your desire. -. you are a
business man, thin: o. your business .acu0ties whene;er you desire 2reater business success. -. you are
a musician, thin: o. your musica0 .acu0ties whene;er you desire 2reater #ro.iciency in your music.
Thou2h in case your desires shou0d be such that you do not :now throu2h what :inds o. .acu0ties it wi00
natura00y be e"#ressed, ne;er mind. Continue to desire what you wantD the #ower o. that desire, i.
#ersistent and stron2, wi00 .ind a way to ma:e your wish come true.
*hen we understand how desire wor:s, and :now that it wor:s on0y when it is #ersistent, we rea0iGe
that we ha;e .ound, not on0y a 2reat secret, but a0so a sim#0e e"#0anation .or many o. the .ai0ures in 0i.e
as we00 as many o. its 2reatest achie;ements. (nd .rom the .acts in the case we conc0ude that no matter
what a manJs condition or #osition may be today, i. he wi00 decide u#on that somethin2 better that he
wants, he may 2et it, #ro;ided his wish .or it is as stron2 as his own 0i.e and as 0ar2e as his own sou0.
[#. 1??
The o#timist 0i;es under a c0ear s:yD the #essimist 0i;es in a .o2. The #essimist hesitates, and 0oses both
time and o##ortunityD the o#timist ma:es the best use o. e;erythin2 now, and bui0ds himse0. u#,
steadi0y and sure0y, unti0 a00 ad;ersity is o;ercome and the ob@ect in ;iew rea0iGed. The #essimist curbs
his ener2ies and concentrates his who0e attention u#on .ai0ureD the o#timist 2i;es a00 his thou2ht and
#ower to the attainment o. success, and arouses his .acu0ties and .orces to the hi2hest #oint o.
e..iciency. The #essimist waits .or better times, and e"#ects to :ee# on waitin2D the o#timist 2oes to
wor: with the best that is at hand now, and #roceeds to create better times. The #essimist #ours co0d
water on the .ires o. his own abi0ityD the o#timist adds .ue0 to those .ires. The #essimist 0in:s his mind
to e;erythin2 that is 0osin2 2roundD the o#timist 0i;es, thin:s and wor:s with e;erythin2 that is
determined to #ress on. The #essimist #0aces a dam#er on e;erythin2D the o#timist 2i;es 0i.e, .ire and
2o to e;erythin2. The o#timist is a bui0din2 .orceD the #essimist is a0ways an obstac0e in the way o.
#ro2ress. The #essimist 0i;es in a dar:, so22y un#roducti;e wor0d, the o#timist 0i;es in that menta0
sunshine that ma:es a00 thin2s 2row.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 1?C [#. 1?5

CH(3T&% A-

C$)C&)T%(T-$) ()D TH& 3$*&% ,(CH $F 'U11&'T-$)
The #ur#ose o. concentration is to a##0y a00 the acti;e .orces o. mind and #ersona0ity u#on that one
thin2 which is bein2 done now, and it may there.ore be ca00ed the master :ey to a00 attainments and
achie;ement. -n its 0ast ana0ysis, the cause o. a00 .ai0ure can be traced to the scatterin2 o. .orces, and the
cause o. a00 achie;ement to the concentration o. .orces. This does not im#0y howe;er, that
concentration is the on0y essentia0, but it does im#0y that concentration must be #er.ect, or .ai0ure is
ine;itab0e no matter how many 2ood methods one may em#0oy. The ru0in2 thou2ht o. concentration is,
/This one thin2 - do,/ and it can be stated as an abso0ute truth that whene;er the mind wor:s
com#0ete0y in the attitude o. that thou2ht, concentration is #er.ect.
The ;a0ue o. concentration is ;ery easi0y i00ustrated by ta:in2, .or e"am#0e, a whee0 o. twenty s#o:es
with e;ery s#o:e a #i#e, and a00 those #i#es connected with another con;eyin2 steam. The steam wi00
thereby #ass out throu2h twenty channe0s. Then connect an en2ine with one o. the #i#es. That en2ine
[#. 1?8
wi00 accordin20y recei;e on0y one!twentieth o. the steam con;eyed throu2h the whee0, whi0e nineteen!
twentieths wi00 #ass out in waste. ,ut su##ose the other nineteen #i#es were #0u22ed so that a00 the
steam wou0d #ass out throu2h the one #i#e connected with the en2ine. The en2ine wou0d then ha;e
twenty times as much #ower as be.ore.
The a;era2e mind is Euite simi0ar to such a whee0. (n enormous amount o. ener2y is 2enerated at the
hub, so to s#ea:, or at the ;ita0 center o. menta0 0i.eD but as a ru0e, that #ower #asses out throu2h a score
o. channe0s, so that the channe0 o. action recei;es on0y a .raction o. the #ower 2enerated in the human
system. ,ut here we must remember that you can a##0y your #ower e..ecti;e0y on0y in one direction at
a timeD there.ore, i. a00 your #ower is to be a##0ied in that one direction, a00 other channe0s must be
c0osed u# .or the time bein2D or in other words, a00 the #ower o. mind and thou2ht must be concentrated
where you are actin2 at the time.
-n 0earnin2 how to concentrate, it is necessary in the be2innin2 to remember that the usua0 methods are
o. no ;a0ue. You cannot de;e0o# concentration by .i"in2 thou2ht or attention u#on some e"terna0
ob@ect. %ea0 concentration is sub@ecti;e, and sub@ecti;e thou2ht is dee#D that is, it acts throu2h the
dee#er or interior rea0ms o. mind. *hen you .i" your attention, howe;er, u#on some e"terna0 ob@ect,
0i:e a s#ot on the wa00, as has been su22ested by
[#. 1?9
some wou0d!be instructors in this .ie0d, your thou2ht 2oes out towards the sur.ace, so that you are
actua00y 2ettin2 away .rom the true .ie0d o. concentration. (ny method, or any 0ine o. thin:in2 that
tends to draw the mind out towards the sur.ace, wi00 #roduce a su#er.icia0 attitude, and when the mind
is in such an attitude, dee# menta0 action is not #ossib0eD but dee# menta0 action is abso0ute0y necessary
in a00 concentration. There is no use tryin2 to concentrate un0ess the action o. the mind is dee#. That is
the .irst essentia0. -n other words, the mind must 2o into the #sycho0o2ica0 .ie0dD the mind must act, not
on the sur.ace o. thin2s, but throu2h the dee#er 0i.e o. its thou2ht #rocess.
To de;e0o# concentration, a00 that is necessary is to a##0y conscious0y those two .actors that are
in;ariab0y .ound in natura0 concentration. -n the conscious a##0ication o. these two .actors, the
.o00owin2 two methods wi00 be .ound su..icientD in .act, nothin2 .urther wi00 be reEuired in the
attainment o. concentration to any de2ree desired.
The .irst method is to train the mind to act in the sub@ecti;e or #sycho0o2ica0 .ie0dD in other words,
cause a00 thin:in2, a00 .ee0in2 and a00 actions o. thou2ht, wi00 and desire to become dee#er and .inerD in
.act, dee#en as .ar as #ossib0e a00 menta0 action. *hene;er you concentrate or turn your attention u#on
any sub@ect or ob@ect, try to .ee0 dee#0y, try to thin: dee#0y and try to turn thou2ht into dee#er
[#. 1C7
rea0ms o. .ee0in2. The moment your menta0 action be2ins to dee#en, you wi00 .ind your attention
directed u#on the ob@ect in mind with #er.ect ease and with .u00 .orce. *hene;er you are thin:in2 about
anythin2, try to .ee0 your thou2ht 2ettin2 into the ;ita0 0i.e o. that somethin2, and where;er you turn
your attention, try to .ee0 that the .orce o. that attention acts throu2h your who0e mind instead o. sim#0y
on the sur.ace o. your mind. To state it brie.0y, whene;er you concentrate, dee#en your thou2ht, and the
dee#er your thou2ht becomes, the more #er.ect0y wi00 the .u00 .orce o. your mind and thou2ht .ocus
u#on the #oint o. concentration. *hate;er you ha;e to do, dee#en your thou2ht whi0e 2i;in2 that wor:
your attention. You wi00 .ind that you wi00 thereby 2i;e a00 your ener2y to that wor: and this is your
#ur#ose.
The second method is to become interested in that u#on which you desire to concentrate. -. you are not
interested in that sub@ect or ob@ect, be2in at once to 0oo: .or the most interestin2 #oint o. ;iew. You wi00
be sur#rised to .ind that no matter how uninterestin2 a sub@ect may seem, the ;ery moment you be2in
to 0oo: .or the most interestin2 ;iew#oints o. that sub@ect, you wi00 a0most immediate0y become
interested in that sub@ect itse0.. (nd it is a we00!:nown .act that whene;er we are thorou2h0y interested
in a sub@ect, we concentrate thorou2h0y and natura00y u#on that sub@ect.
[#. 1C1
To ma:e concentration #er.ect, so that you can turn a00 the #ower o. mind and thou2ht u#on any sub@ect
or ob@ect desired, these two methods shou0d be combined. (0ways 0oo: .or the most interestin2 #oints
o. ;iew, and whi0e you are 0oo:in2 .or those ;iew#oints, dee#en the action o. your mind by tryin2 to
.ee0 the rea0 ;ita0 0i.e o. those actions. You thereby become interested in the sub@ect on the one hand,
and you ma:e e;ery action o. the mind sub@ecti;e on the other handD and when #er.ect interest is
combined with sub@ecti;e menta0 action, you ha;e #er.ect concentration.
The constant #ractice o. these two methods wi00 de;e0o# the #ower o. concentration to such an e"tent
that you can concentrate com#0ete0y at any time and .or any 0en2th o. time, by sim#0y decidin2 to do
soD and that such an attainment is o. enormous ;a0ue is e;ident when we understand how much #ower
there is in man, and how concentration can turn a00 o. that #ower u#on the one thin2 that is bein2 done
now.
(00 modern #sycho0o2ists a2ree that there is enou2h #ower in any man to accom#0ish what he has in
;iew, #ro;ided it is a00 constructi;e0y a##0ied in that one direct. (nd when man can concentrate
#er.ect0y, he can use a00 o. his #ower where;er he may choose to act. Then, i. he combines scienti.ic
thin:in2 and constructi;e menta0 action with concentration,
[#. 1C2
nothin2 can #re;ent him .rom rea0iGin2 his ;ery hi2hest ambition.
(nother im#ortant essentia0 in the use o. the .orces o. mind and thou2ht, is that o. understandin2
su22estion and the #ower bac: o. su22estionD and this becomes es#ecia00y true when we rea0iGe that
there is no .actor or condition that we may come in contact with anywhere or under any circumstances,
that does not su22est somethin2.
To de.ine su22estion, it may be stated that anythin2 is a su22estion that brin2s into mind some thou2ht,
idea or .ee0in2 that tends to undermine some simi0ar idea, thou2ht or .ee0in2 that ha##ens to be in the
mind at the time. *hen you ha;e certain ideas or .ee0in2s, and you meet circumstances that tend to
remo;e those ideas or .ee0in2s, the #ower o. su22estion is wor:in2 in your mind. -. your mind is in a
who0esome state and an unwho0esome #icture remo;es that who0esome state by re#0acin2 somethin2
that is de2radin2, your mind is in the #ower o. su22estion. -. you .ee0 @oyous and some idea 2i;en to
you ma:es your mind de#ressed, you are in the hands o. su22estionD in .act, when anythin2 enters your
mind in such a manner as to remo;e certain simi0ar or o##osite states a0ready in your mind, it e"ercises
the #ower o. su22estion.
-t is there.ore necessary to understand how this #ower wor:s, so that we can ta:e ad;anta2e o. 2ood
su22estions and a;oid those that are not 2ood. The
[#. 1C9
2reat ma@ority are recei;in2 a00 sorts o. su22estions e;ery hour, and they res#ond to a ;ery 0ar2e
number o. themD in .act, we can truth.u00y say that most #eo#0e are contro00ed, most o. the time, by
su22estions that come to them .rom their en;ironment. Those minds, howe;er, who understand the
#ower o. thou2ht, and who :now the di..erence between detrimenta0 and bene.icia0 su22estions, can
c0ose their minds to the .ormer and o#en them .u00y to the 0atter. (nd the method to a##0y is this, that
whene;er you are in the #resence o. an ad;erse su22estion, concentrate your attention u#on some idea
or menta0 state which you :now wi00 act as a counter su22estionD in other words, when ad;erse
su22estion is tryin2 to #roduce in your mind what you do not want, #ersist in su22estin2 to yourse0.
what you do want. This #ractice, i. em#0oyed .reEuent0y, wi00 soon ma:e you so stron2 in this direction
that you wi00 unconscious0y, so to s#ea:, be on your 2uardD in .act, the ;ery moment that an ad;erse
su22estion is 2i;en, your mind wi00 s#rin2 u# o. its own accord with a who0esome su22estion to meet
the reEuirements. To a;oid becomin2 a ;ictim to ad;erse su22estions!!and we ha;e such su22estions
about us a0most constant0y!!.i00 your mind so .u00 o. 2ood, who0esome thou2hts and su22estions that
there is no room .or anythin2 e0se. Fee0 ri2ht at a00 times, and nothin2 .rom without can tem#t you to
thin: wron2. +a:e e;ery 2ood thou2ht subconscious, and no ad;erse thou2ht .rom
[#. 1CB
without can #ossib0y 2et into your subconscious mind at any time.
( 2reat many su22estions do not #roduce resu0ts, a .act which shou0d be #er.ect0y understood, because
e;ery thou2ht that we thin: does contain some su22estion. *hen we are tryin2 to im#ress 2ood
thou2hts u#on our minds, we want the 2ood su22estions con;eyed by those thou2hts to ta:e e..ect, but
.reEuent0y they do not, and the reason is that a su22estion ta:es e..ect on0y when we e"ercise the #ower
that is bac: o. su22estion. The outward su22estion itse0. is sim#0y the ;ehic0e throu2h which another
#ower is actin2, and that other #ower is nothin2 more nor 0ess than the rea0 0i.e o. that idea which the
su22estion intends to con;ey.
To sim#0i.y this matter, we wi00 su##ose that you are su22estin2 to yourse0. that you are we00. The
su22estion itse0. is sim#0y a ;ehic0e con;eyin2 the idea o. hea0th, but i. your mind is not in touch with
the interior or 0i;in2 .orce o. that idea o. hea0th at the time you are 2i;in2 the su22estion, you ha;e not
e"ercised the #ower bac: o. su22estion, and the idea o. hea0th wi00 not be con;eyed to your
subconscious mind. $n the other hand, i. you can actua00y .ee0 the #ower o. this interior idea o. hea0th
when you are 2i;in2 the su22estion, you are in menta0 touch with the #ower bac: o. that su22estion,
and whene;er you touch the #ower bac: o. su22estion you use that #ower. %esu0ts, there.ore, wi00 be
.orthcomin2. To
[#. 1C?
e"#0ain .urther, we mi2ht say that you use the #ower bac: o. su22estion whene;er you menta00y .ee0
that ;ita0 idea which the su22estion aims to con;ey. *hen you .ee0 that idea, you res#ond to the
su22estion, but when you do not .ee0 it, you do not res#ond.
This e"#0ains why the #ower o. su22estion so .reEuent0y .ai0s, not on0y in e;ery day 0i.e, but a0so in
menta0 hea0in2. *hen you thin: hea0th, you wi00 #roduce hea0th in your system i. you .ee0 the rea0 or
interior 0i.e o. hea0th at the time. *hen you thin: harmony you wi00 #roduce harmony in your system,
i. your mind actua00y 2oes into the sou0 o. harmony at the time. *hen you #0ace yourse0. in the menta0
wor0d o. ha##iness, whene;er you are thin:in2, ha##iness, you wi00 actua00y #roduce ha##iness in your
mind, because you are a##0yin2 the #ower that is bac: o. the thou2ht that su22ests ha##iness.
Two men may #resent the same #ro#osition under the same circumstances, and you wi00 acce#t the
#ro#osition .rom the one, whi0e i2norin2 the ar2uments o. the other com#0ete0y. The reason wi00 be that
whi0e the one is ta0:in2 about his #ro#osition, the other is ta0:in2 throu2h his #ro#osition. The mind o.
the one 2oes on the outside o. his ar2uments and his su22estions, whi0e the mind o. the other 2oes
throu2h the rea0 inner 0i.e o. those ar2uments and su22estions. There.ore, the one is on0y usin2
su22estion, whi0e the other is a0so usin2 the #ower
[#. 1CC
bac: o. su22estionD and it is the #ower bac: o. su22estion that #roduces resu0ts, whene;er resu0ts are
secured. The same idea is i00ustrated when a #erson is s#ea:in2 on a certain sub@ect. -. his descri#tion
dea0s sim#0y with the she00 o. that sub@ect, he does not attract attention, but the moment he touches the
;ita0 or inner .actors o. that sub@ect, e;erybody is interested. The reason is, he has touched the #ower
bac: o. his theme. ,ut we a00 ha;e ideas or su22estions to #resent at .reEuent inter;a0s. There.ore, i. we
can use the #ower bac: o. our su22estion at such times we may recei;e a hearin2, but i. we cannot, we
attract 0itt0e or no attention.
Thus we understand the ;a0ue o. :nowin2 how to use the #ower bac: o. su22estion, and we can 0earn
to use this #ower by trainin2 ourse0;es to 2et into the rea0 0i.e o. e;ery idea and e;ery thou2ht that we
may try to thin: or con;ey. *hen we try to 0i;e our ideas and thou2hts, we wi00 be2in to e"#ress that
interior #ower, and we sha00 succeed in 0i;in2 our ideas when we try to .ee0 conscious0y and constant0y
the rea0 0i.e and the rea0 truth that is contained in those ideas.
To secure the best resu0ts .rom the #ower o. thou2ht in its ;arious modes o. a##0ication, we must
understand that there is somethin2 bac: o. e;erythin2 that ta:es .orm or action in 0i.e, and that it is
throu2h this somethin2 that the actions o. mind shou0d mo;e whene;er we use thou2ht or su22estion
[#. 1C5
in any manner whate;er. *hen we are conscious on0y o. the body o. our ideas, those ideas con;ey no
#ower. -t is when we become conscious o. the sou0 o. those ideas that we ha;e aroused that somethin2
within that a0one #roduces resu0ts in the menta0 wor0d. (ny thou2ht or su22estion that con;eys sim#0y
the e"terna0 .orm, in;ariab0y .a00s .0at. There is nothin2 to it. -t is entire0y em#ty, and #roduces no
im#ression whate;er. ,ut our ideas and su22estions become a0i;e with the .u00ness o. 0i.e and #ower
when we a0so con;ey the rea0 0i.e or the rea0 sou0 that is contained within the body o. those thou2hts.
*e ha;e, at such times, entered the de#ths o. menta0 0i.e. *e are be2innin2 to act throu2h
undercurrents, and we are be2innin2 to draw u#on the immensity o. that #ower that e"ists in the ;ast
interior rea0ms o. our own menta0 wor0d.
[#. 1C8 [#. 1C9
'ay to yourse0. a hundred times e;ery day and mean it with a00 your heartI - wi00 become more than -
am. - wi00 achie;e more and more e;ery day because - :now that - can. - wi00 reco2niGe on0y that which
is 2ood in myse0.D on0y that which is 2ood in othersD on0y that in a00 thin2s and #0aces that - :now
shou0d 0i;e and 2row. *hen ad;ersity threatens - wi00 be more determined than e;er in my 0i.e to #ro;e
that - can turn a00 thin2s to 2ood account. (nd when those whom - ha;e trusted seem to .ai0 me, - wi00
ha;e a thousand times more .aith in the honor and nob0eness o. man. - wi00 thin: on0y o. that which has
;irtue and worth. - wi00 wish on0y .or that which can 2i;e .reedom and truth. - wi00 e"#ect on0y that
which can add to the we0.are o. the race. - wi00 0i;e to 0i;e more. - wi00 s#ea: to 2i;e encoura2ement,
ins#iration and @oy. - wi00 wor: to be o. ser;ice to an e;er!increasin2 number. (nd in e;ery thou2ht,
word and action my ru0in2 desire sha00 be, to enrich, ennob0e and beauti.y e"istence .or a00 who come
my way.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 157 [#. 151

CH(3T&% A--

TH& D&<&L$3+&)T $F TH& *-LL
)o .orce in the human system can be #ro#er0y used un0ess it is #ro#er0y directed, and as the wi00 is the
on0y .actor in man that has the #ower to direct or contro0, a thorou2h de;e0o#ment o. the wi00, as we00
as a c0ear understandin2 o. its a##0ication under e;ery circumstance, becomes abso0ute0y necessary i.
we are to use a00 the .orces within us to the ;ery best ad;anta2e.
To de.ine the wi00 with abso0ute e"actness is hard0y #ossib0e, thou2h a c0ear :now0ed2e as to its 2enera0
nature and s#ecia0 .unctions must be secured. -n a #re;ious cha#ter, it was stated that the /- (m/ is the
ru0in2 #rinci#0e in man, and it may be added here that when the /- (m/ e"ercises this .unction o.
ru0ershi# anywhere in the human system, wi00 #ower is the resu0tD or, it may be stated that the wi00 is
that attribute o. the /- (m/ which is em#0oyed whene;er there is a de.inite intention .o00owed by actua0
action, with a ;iew o. initiatin2, contro00in2 or directin2. To state it brie.0y there.ore, wi00 #ower is the
resu0t o. the /- (m/ either ta:in2 initiati;e
[#. 152
action or contro00in2 and directin2 any action a.ter it has been ta:en.
(mon2 the many .unctions o. the wi00, the #rinci#a0 ones are as .o00owsI The wi00 to initiateD the wi00 to
directD the wi00 to contro0D the wi00 to thin:D the wi00 to ima2ineD the wi00 to desireD the wi00 to actD the
wi00 to ori2inate ideasD the wi00 to 2i;e e"#ression to those ideasD the wi00 to wi00 into action any
#ur#oseD the wi00 to carry throu2h that #ur#oseD the wi00 to em#0oy the hi2hest and most #er.ect action
o. any .orce or .acu0ty in mindD and the wi00 to #ush u#, so to s#ea:, any ta0ent in the mind to its hi2hest
#oint o. e..iciency. This 0ast mentioned .unction has been i2nored, but it is by .ar the most im#ortant in
the #ractica0 0i.e o. attainment and achie;ement.
To i00ustrate this idea, we wi00 su##ose that you ha;e a 2rou# o. .acu0ties, a00 o. which are we00
de;e0o#ed, and contain a 2reat dea0 o. abi0ity and #ower. ,ut how can those .acu0ties be caused to actF
The .act is they wi00 not act in the 0east unti0 the wi00 wi00s them into action. The wi00 there.ore must
.irst be a##0ied, but the act o. initiatin2 action amon2 those .acu0ties is not its on0y .unction. To
i00ustrate a2ain, we wi00 su##ose that your wi00 is ;ery wea:. -t there.ore stands to reason that the
ori2ina0 im#u0se 2i;en those .acu0ties wi00 a0so be wea:. Then when we understand that it is necessary
.or the wi00 to continue to #rom#t or im#e0 the continued action o. any .acu0ty we rea0iGe how wea:,
[#. 159
ha0.!hearted and 0imited such an action wi00 necessari0y be when the wi00 is wea:. $n the other hand, i.
your wi00 is ;ery stron2, the ori2ina0 im#u0se 2i;en to the .acu0ty wi00 be stron2 and the continued
action o. that .acu0ty wi00 be much stron2er, 0ar2er and more e..icient. -n brie., when a .acu0ty is bac:ed
u#, so to s#ea:, with a #ower.u0 wi00, it easi0y doub0es its ca#acity and e..iciencyD in other words, it is
#ushed u# to a hi2her state o. action. *e understand there.ore the 2reat im#ortance o. ha;in2 a stron2
wi00, thou2h such a wi00 is not on0y an ad;anta2e in #romotin2 a .u00er and 0ar2er e"#ression o. any
.acu0ty we may #ossess, but a0so in #romotin2 a 0ar2er and more #er.ect e"#ression o. any .orce that
may be a##0ied, either in the #ersona0ity, in character or in mind.
( #ower.u0 wi00, howe;er, is ne;er domineerin2 or .orce.u0. -n .act, a domineerin2 wi00 is wea:. -t may
be seemin20y stron2 on the s#ur o. the moment, but it cannot be a##0ied steadi0y .or any 0en2th o. time.
( stron2 wi00, howe;er, is dee#, continuous and #ersistent. -t ca00s into action your entire indi;idua0ity,
and as you e"ercise such a wi00 you .ee0 as i. a tremendous #ower .rom within yourse0. had been
ca0m0y, thou2h #ersistent0y aroused.
*hen we ana0yGe the human mind, in the ma@ority we .ind the wi00 to be wea:, and in .act, a0most
absent in a 2reat many. 'uch #eo#0e do not ha;e the #ower to ta:e a sin20e ori2ina0 ste#. They ha;e no
initiati;e,
[#. 15B
and accordin20y dri.t with the stream. (mon2 others, who are a 0itt0e hi2her in the menta0 sca0e, we .ind
a wi00 somewhat stron2er, but not su..icient0y stron2 to e"ercise with any de2ree o. e..iciency a sin20e
one o. its .unctions. (mon2 what can be ca00ed /the better c0ass,/ we in;ariab0y .ind the wi00 to be
.air0y we00 de;e0o#ed, and amon2 the 2reat 0eaders in a00 the di..erent #hases o. human 0i.e and action,
we .ind the wi00 to be ;ery stron2D in .act, there is not a sin20e menta0 or s#iritua0 2iant in history, who
did not ha;e a tremendous wi00, and this was one o. his 2reat secrets.
To i00ustrate .urther with re2ard to the 0ast mentioned o. the s#ecia0 .unctions, we wi00 su##ose that you
ha;e some ta0ent .or music. -. you shou0d wi00 to e"ercise that ta0ent to a s0i2ht de2ree on0y, it is e;ident
that your e..iciency a0on2 that 0ine wou0d not be mar:ed. $n the other hand, i. your wi00 was so stron2
that you cou0d #ush u#, so to s#ea:, your musica0 .acu0ty to its ;ery hi2hest #oint o. e..iciency, you
wou0d soon .ind yourse0. on the ;er2e o. musica0 2eniusD in .act, musica0 2enius is abso0ute0y
im#ossib0e un0ess you ha;e a stron2 wi00, no matter how much musica0 ta0ent you may #ossess. Thou2h
it must be remembered in this connection that it is not su..icient sim#0y to ha;e a stron2 wi00.
The ma@ority do not #ossess a stron2 wi00, and most o. those who do ha;e a stron2 wi00, ha;e not
0earned how to a##0y it so as to secure 2reater e..iciency
[#. 15?
in anythin2 they may doD and here it is im#ortant to state that any one who wi00 increase the #ower o.
his wi00, and #ro#er0y train it .or the #ur#ose @ust indicated, may e"#ect to increase his e..iciency
anywhere .rom twenty!.i;e to two hundred #er cent. The ma@ority ha;e many times as much abi0ity and
wor:in2 ca#acity as they are usin2 at the #resent timeD in .act, they a##0y on0y a sma00 .raction o. what
is in them, and the #rinci#a0 reason why they do not a##0y a00 that is in them, is that they do not ha;e
su..icient #ower o. wi00 to act on this 0ar2er sca0e.
-n this connection, we .ind another condition which is ;ery im#ortant, and with re2ard to o;ercomin2
circumstances. ( 2reat many #eo#0e ha;e 2ood intentions, and they ha;e su..icient wi00 #ower to
ori2inate those intentions, but they ha;e not su..icient wi00 #ower to carry them outD in other words,
they ha;e the wi00 to thin:, but not the wi00 to act. (nd here we can use our own ima2ination in
#icturin2 that state o. human a..airs that wou0d ine;itab0y come into bein2 i. a00 2ood intentions
became actions.
Thousands o. #eo#0e start out ri2ht, but they ha;e not the #ower o. wi00 to continue, so that where ten
thousand ma:e a 2ood be2innin2, 0ess than a score .inish the race. *e .ind this condition in a00 wa0:s o.
0i.e and in a00 underta:in2s, and it i00ustrates most
[#. 15C
e0oEuent0y the necessity o. a stron2 wi00 in e;ery mind.
%ea0iGin2 the im#ortance o. a stron2 wi00, and :nowin2 that the wi00 is wea: in the minds o. the 2reat
ma@ority, we may we00 as: what mi2ht be the cause o. this wea:nessD and the answer is that there are
se;era0 mar:ed causes, a00 o. which we sha00 #roceed to consider.
The .irst amon2 these causes is a0coho0. The use o. a0coho0 wea:ens the wi00, not on0y in the indi;idua0
who #arta:es o. it, but in his chi0dren and 2randchi0dren, and many 2enerations .o00owin2. -t has been
estimated by those who ha;e studied this sub@ect care.u00y, that the use o. a0coho0 .rom 2eneration to
2eneration throu2h the centuries is one o. the #rinci#a0 causes .or this wea:ness in the human wi00 that
we .ind to be a0most uni;ersa0. (nd when we study the #sycho0o2y o. the sub@ect we soon disco;er the
reason why.
)ear0y e;ery nation, as .ar bac: in history as we can 2o, has been usin2 a0coho0 in some .orm or other,
and as its wea:enin2 e..ect u#on the wi00 is transmissib0e .rom one 2eneration to another, we rea0iGe
that #ractica00y e;ery member o. the race has been burdened, more or 0ess, with this ad;erse
inheritance. ,ut in this connection, we must remember that it is not necessary to be disturbed by this
dar: #icture, because no matter what we ha;e inherited, we can o;ercome it abso0ute0y. Howe;er, we
do not
[#. 155
wish to do anythin2 that wi00 be in our own way, or in the way o. 2enerations that are to .o00ow. -t is
there.ore necessary that we consider this sub@ect thorou2h0y, and act u#on it accordin20y.
The .act that the human race has transmitted a wea: wi00 .rom 2eneration to 2eneration e"#0ains why
the human .ami0y does not ha;e enou2h #ower to #roduce more than an occasiona0 menta0 2iant. Here
and there we .ind in history, men and women who tower abo;e the rest. Their minds are stron2, their
wi00s #ower.u0, and their sou0s in;incib0eD but how di..erent is the condition amon2 the ma@ority. +ost
o. them constitute mere dri.twood, and .o00ow b0ind0y the 0eadershi# o. these menta0 2iants the race has
#roduced. This, howe;er, is not the intention o. nature. )ature intends a00 men and women to be menta0
and s#iritua0 2iants, and does not intend that any one shou0d .o00ow the wi00 o. another. ,ut the human
race has, in this res#ect, i2nored the intentions o. nature.
The reason why the use o. a0coho0 wea:ens the wi00, is ;ery easi0y e"#0ained. *hen you ta:e anythin2
into the system that tends to ta:e contro0 o;er your desires, .ee0in2s or intentions, you #ermit yourse0.
to be contro00ed by an outside a2ency, and accordin20y, the wi00 .or the time bein2 is 0aid asideD and the
0aw is, that whene;er the wi00 is 0aid aside by anythin2 whate;er, it is wea:enedD that is, you
undermine, so to s#ea:, that e0ement o. the wi00 which
[#. 158
2i;es it the #ower to direct and contro0. *hen this #ractice is continued and re#eated a number o.
times, we can readi0y understand how the #ower o. the wi00 is 2radua00y decreased more and more, unti0
its ;ery .oundation has been #ractica00y remo;ed.
*hen you #ermit an outside a2ency to contro0 your .ee0in2s and emotions at .reEuent inter;a0s .or a
#ro0on2ed #eriod, your system wi00 soon 2et into the habit o. submittin2 to the contro0 o. this outside
a2ency, and wi00 not res#ond any 0on2er to any e..ort that the wi00 may ma:e to re2ain its ori2ina0
#ower o. contro0. This bein2 true, we .ind an e"#0anation .or a number o. #er#0e"in2 Euestions. *e
0earn why 2reat men and women are not more numerous. *e 0earn why the ma@ority are so easi0y
in.0uenced by tem#tations. *e 0earn why #ower.u0 characters are .ound on0y here and there, and we
a0so 0earn why e;ery 2reat nation o. #ast history has .a00en.
*hen we study history, we .ind that e;ery 2reat nation, a.ter comin2 to a certain #oint o. su#remacy,
be2an to dec0ine, and there are se;era0 reasons .or this stran2e termination o. nationa0 #ower. ,ut there
is on0y one reason that stands out as the most ;ita0 o. them a00, and as #ossib0y the cause o. them a00.
*e re.er to the .act that a decrease o. 2reat men and women in;ariab0y #recedes the dec0ine o. a nation.
To :ee# any 2reat nation u# to a hi2h standard o. ci;i0iGation, there must be enou2h su#erior characters
to ho0d the ba0ance o. #ower, but the ;ery
[#. 159
moment the ba0ance o. #ower 2ets into the hands o. second 2rade men and women, a dec0ine o. that
nation is ine;itab0e. There.ore, i. any 2reat nation in the #resent a2e is to continue to 2row in rea0
2reatness and rea0 #ower, we must ma:e a s#ecia0 e..ort to increase the number o. 2reat men and
women in e;ery 2eneration. The 2reater a nation becomes, the more 2reat men and women are reEuired
to 2o;ern and direct the .orces o. #ro2ress and 2rowth that are at wor: in that nation. *e there.ore
understand what is reEuired o. us in this 2eneration i. we want #resent ci;i0iGation to ad;ance and rise
in the sca0e.
(nother cause o. this wea:ness in the wi00 is .ound in what may be ca00ed #sychica0 e"cess. (nd it is
un.ortunate that so many #eo#0e ha;e #ermitted themse0;es to be #0aced under #sychica0 in.0uences
durin2 the 0ast .i.ty or se;enty!.i;e yearsD thou2h it is a .act that a 2reat many #eo#0e ha;e #ermitted
their minds to be contro00ed or in.0uenced by the #sychica0 or the occu0t in e;ery a2e. (nother tendency
there.ore towards wea:ness in the wi00 has been transmitted .rom 2eneration to 2eneration down
throu2h the a2es, and we a00 ha;e the e..ect o. this misuse o. mind a0so to o;ercome at the #resent timeD
but a2ain 0et us remember that we ha;e the #ower to o;ercome anythin2 that we mi2ht ha;e inherited.
*hene;er you 2i;e u# your indi;idua0ity, or any #art o. your mind or thou2ht, to some un:nown .orce
or in.0uence that you :now 0itt0e or nothin2 about,
[#. 187
you are #ermittin2 an outside a2ency to usur# the .unction o. the wi00. You 0ay the wi00 aside, you
undermine its #ower to some e"tent, and thereby wea:en those e0ements in its nature that constitute
se0.!mastery and se0.!contro0. That #sychica0 e"cess has this tendency to a most #ronounced de2ree is
we00 i00ustrated by the .act that e;ery indi;idua0, who is .ascinated with #sychica0 e"#erience,
in;ariab0y 0ac:s in se0.!contro0. 'uch #eo#0e are usua00y so sensiti;e that they are swayed in e;ery
direction by e;ery su22estion or in.0uence or en;ironment with which they may come in contact.
,ut here we may we00 as: what we are 0i;in2 .or!!i. we are 0i;in2 to 2i;e u# to the in.0uence o.
en;ironment, ;isib0e or in;isib0e, or i. we are 0i;in2 to attain such .u00 contro0 o;er the #owers and
ta0ents that are within us, that we can not on0y contro0, modi.y and #er.ect en;ironment, but a0so so
#er.ect0y contro0 ourse0;es that we can become a00 that nature intends that we shou0d become. -. we are
to rise in the sca0e, we must attain 2reater de2rees o. se0.!mastery, but we cannot 0earn to master
ourse0;es so 0on2 as we are constant0y #ermittin2 ourse0;es to be mastered by somethin2 e0seD and
those who indu02e in #sychica0 e"#eriences to any de2ree whate;er, are #ermittin2 themse0;es to be
mastered by somethin2 e0se. They are there.ore 0osin2 2round e;ery day. Their characters are becomin2
wea:er, their standards o. mora0ity and ri2htness becomin2
[#. 181
more and more 0a", as we a00 ha;e disco;ered, and their #ower to a##0y those .acu0ties and .orces in
their natures throu2h which they may accom#0ish more and achie;e more, are constant0y decreasin2,
both in wor:in2 ca#acity and in e..iciency.
-. man wants to 0i;e his own 0i.e as it shou0d be 0i;edD i. he wants to master circumstances and
determine his own destiny, he must ha;e the #ower to say under a00 sorts o. conditions what he is 2oin2
to thin: and what he is 2oin2 to doD but he cannot e"ercise this #ower un0ess his own wi00 is #ermitted
to ha;e abso0ute contro0 o;er e;ery thou2ht, e..ort and desire in his 0i.e.
&motiona0 e"cess is another cause that wea:ens the wi00, and by emotiona0 e"cess we mean the act o.
2i;in2 way to uncontro00ed .ee0in2s o. any :ind. To 2i;e way to an2er, hatred, #assion, e"citabi0ity,
intensity, sensiti;eness, 2rie., discoura2ement, des#air, or any other uncontro00ed .ee0in2, is to wea:en
the wi00. The reason is that you cannot contro0 yourse0. throu2h your wi00 when you #ermit yourse0. to
be contro00ed by your .ee0in2sD and any act that ru0es out the wi00, wea:ens the wi00.
*hene;er you #ermit yourse0. to become an2ry, you wea:en the wi00. *hene;er you #ermit yourse0. to
become o..ended or hurt you wea:en your wi00. *hene;er you #ermit yourse0. to become or
discoura2ed, you wea:en your wi00. *hene;er you 2i;e way to 2rie., menta0 intensity
[#. 182
or e"citabi0ity, you wea:en your wi00. You #ermit some arti.icia0 menta0 state to ta:e #ossession o. your
mind, and your wi00 at the time is #ut aside. *e there.ore shou0d a;oid abso0ute0y a00 emotiona0 e"cess.
*e must not #ermit any .ee0in2 whate;er to ta:e #ossession o. us, or #ermit ourse0;es to be in.0uenced
in any .orm or manner by anythin2 that may enter the mind uncontro00ed throu2h the emotionsD but this
does not mean that we shou0d i2nore emotion. &motion is one o. the most ;a0uab0e .actors in human
0i.e, and shou0d be used and en@oyed under e;ery norma0 circumstance, but shou0d ne;er become a
ru0in2 .actor in mind, thou2ht or .ee0in2.
You may 0oo: at a beauti.u0 #icture, and 0ose yourse0., so to s#ea:, in its charms. You may 0isten to
e"ce#tiona0 music, and be carried away, or be thri00ed throu2h and throu2h by the @oy o. its harmonyD or
you may witness some scene in nature that causes your sou0 to ta:e win2s and soar to em#yrean
hei2hts. You may #ermit yourse0. to en@oy any or a00 o. these ecstasies at any time, #ro;ided you ha;e
conscious contro0 o;er e;ery mo;ement o. your emotions at the time.
*hene;er you .ee0 the touch o. some sub0ime emotion, try to direct the .orce o. that emotion, into a
.iner and a hi2her state o. e"#ressionD thus you wi00 not be contro00ed by it, but wi00 e"ercise contro0
o;er it, and accordin20y wi00 en@oy the #0easure o. that emotion many times as much. -t is a we00!:nown
[#. 189
.act that whene;er we contro0 any .ee0in2, whether it be #hysica0 or menta0 or s#iritua0, and try to turn
it into a 0ar2er s#here o. e"#ression, we en@oy .ar more the #0easure that natura00y comes throu2h the
e"ercise o. that .ee0in2. To contro0 our emotions there.ore is to 0ose nothin2 and 2ain much.
(nother cause o. wea:ness in the wi00 is what mi2ht be ca00ed menta0 de#endence. To de#end u#on
anybody or anythin2 outside o. yourse0., is to wea:en the wi00, .or the sim#0e reason that you 0et the
wi00 o. some one e0se ru0e your actions, whi0e your own wi00 remains dormant. )othin2, howe;er, that
remains dormant can 2row or de;e0o#. $n the other hand, it wi00 continue to become wea:er and
wea:er, 0i:e an unused musc0e, unti0 it has no stren2th whate;er. *e there.ore understand why those
mu0titudes o. #eo#0e, who ha;e .o00owed b0ind0y the wi00 and 0eadershi# o. others, not on0y in re0i2ion
but in a00 other thin2s, ha;e #ractica00y no wi00 #ower at a00. (nd here we wish to state that it is
#ositi;e0y wron2 .or any indi;idua0 or any 2rou# o. indi;idua0s to .o00ow any one man or any one
woman or any 2rou# o. men or women under any circumstances whate;er. *e are here in this 0i.e to
become somethin2. *e are here to ma:e the best use o. what we #ossess in mind, character and
#ersona0ityD but we cannot cause any e0ement, .acu0ty or #ower within us to e"#ress itse0. to any e"tent
so 0on2 as we are mere de#endent wea:0in2s.
[#. 18B
-n e;erythin2, de#end u#on yourse0., but wor: in harmony with a00 thin2s. Do not de#end e;en u#on
the -n.inite, but 0earn to wor: and 0i;e in harmony with the -n.inite. The hi2hest teachin2s o. the Christ
re;ea0 most c0ear0y the #rinci#0e that no sou0 was created to be a mere he0#0ess instrument in the hands
o. su#reme #ower, but that e;ery sou0 shou0d act and 0i;e in #er.ect oneness with that #ower. (nd the
#romise is that we a00 are not on0y to do the thin2s that Christ did, but e;en 2reater thin2s. +an is no
credit to su#reme creati;e #ower i. he remains in the #u##et sta2e, but he is a credit to that #ower i. he
becomes a 2iant in character, mind and sou0. -n our re0i2ious worshi# we ha;e 2i;en unbounded #raise
to 1od .or his wonder.u0 #ower in creatin2 man, and the ;ery ne"t moment we ha;e announced the
hymn, /$h To ,e )othin2./ The absurdity o. it a00 is too e;ident to need comment, but when we
understand that character and manhood, as we00 as #ractica0 e..iciency in 0i.e, are the #roducts o.
stren2th and not o. wea:ness, we must come to the conc0usion that e;ery system o. thou2ht in the
#resent a2e, be it re0i2ious, mora0, ethica0 or #hi0oso#hica0, needs com#0ete reconstruction.
*e are here to become 2reat men and women, and with that #ur#ose in ;iew, we must e0iminate
e;erythin2 in our re0i2ion and #hi0oso#hy that tends to ma:e the human mind a de#endent wea:0in2. -.
you wou0d ser;e 1od and be tru0y re0i2ious, do not :nee0
[#. 18?
be.ore 1od, but 0earn to wa0: with 1od, and do somethin2 tan2ib0e e;ery day to increase the ha##iness
o. man:ind. This is re0i2ion that is worth whi0e, and it is such re0i2ion a0one that can #0ease the -n.inite.
(nother cause which is too 0ar2e and di;ersi.ied to out0ine in detai0, is that o. intem#eranceD that is,
immoderation in anythin2 in 0i.e. To indu02e e"cessi;e0y any desire or a##etite, be it #hysica0 or
menta0, is to wea:en the wi00. 3arta:e on0y o. that which is necessary and 2ood, and obser;e
moderation. Contro0 yourse0. under a00 circumstances, and reso0;e ne;er to 2o too .ar in anythin2,
because too much o. the 2ood may be more o. an e;i0 than not enou2h o. it.
The e..ects o. wea:ness in the wi00 are numerous, but there are two in #articu0ar that shou0d recei;e
mar:ed attention. The .irst is that when the wi00 is wea:, the human system becomes inca#ab0e o.
resistin2 tem#tations, and there.ore mora0 wea:ness or a com#0ete mora0 down.a00 is ine;itab0e.
Character in the 0ar2est sense o. the term is im#ossib0e without a stron2 wi00, and it is im#ossib0e to
accom#0ish anythin2 that is o. #ermanent ;a0ue without character.
The second is that wea:ness in the wi00 ine;itab0y im#0ies wea: menta0 actionsD that is, no matter how
much abi0ity you may #ossess, i. your wi00 is wea:, you wi00 a##0y on0y a .raction o. that abi0ityD and
[#. 18C
there are thousands o. ab0e men and women who are .ai0ures in 0i.e sim#0y because they ha;e not the
wi00 to a##0y a00 their abi0ity. -. they wou0d sim#0y increase the #ower o. their wi00, and #ro#er0y train
that wi00, they wou0d immediate0y #ass .rom .ai0ure to success, and, in many instances, remar:ab0e
success. -t is the #ower o. the stron2 wi00 a0one that can 2i;e .u00 e"#ression to e;ery ta0ent or .acu0ty
you may #ossess, and it is on0y such a #ower that can #ush u# the actions o. e;ery .acu0ty to a #oint o.
hi2h e..iciency.
-n 0earnin2 to de;e0o# the wi00 and to use the wi00, rea0iGe what the wi00 is .or. Understand c0ear0y what
its .unctions actua00y are, and then use it in a00 o. those .unctions. (;oid anythin2 and e;erythin2 that
tends to wea:en the wi00, and #ractice e;ery method :nown that can stren2then the wi00. Do not 2i;e in
to any .ee0in2 or desire unti0 you succeed in directin2 that .ee0in2 or desire as you 0i:e. Fee0 on0y the
way you want to .ee0, and then .ee0 with a00 the .ee0in2 that is in you. *hate;er comes u# in your
system, ta:e ho0d o. it with your wi00 and direct it so as to #roduce e;en 2reater resu0ts than were at .irst
indicated. Use the wi00 conscious0y as .reEuent0y as #ossib0e in #ushin2 u# your .acu0ties to the hi2hest
#oint o. e..iciencyD that is, when you are a##0yin2 those .acu0ties that you em#0oy in your wor:, try to
wi00 them into stron2er and 0ar2er actions. This is a most ;a0uab0e #ractice, and i. a##0ied e;ery day
[#. 185
wi00, in the course o. a reasonab0e time, not on0y increase the ca#acity and abi0ity o. those .acu0ties, but
wi00 a0so increase decided0y the #ower o. the wi00.
*hene;er you wi00 to do anythin2, wi00 it with a00 there is in you. -. no other #ractice than this were
ta:en, the #ower o. the wi00 wou0d be doub0ed in a month. De#end u#on the #ower that is in you .or
e;erythin2, and determine to secure the resu0ts you desire throu2h the 0ar2er e"#ression o. that #ower.
)e;er 2i;e in to anythin2 that you do not want. *hen a certain desire comes u# that you do not care to
entertain, turn your attention at once u#on some .a;orab0e desire, and 2i;e a00 the #ower o. your wi00 to
that new desire. This is ;ery im#ortant, as the a;era2e #erson wastes more than ha0. o. his ener2y
entertainin2 desires that are o. no ;a0ue, and that he does not intend to carry out. *hene;er any .ee0in2
comes u# in the system as: yourse0. i. you want it. -. you do not, turn your attention in another
directionD but i. you do want it, ta:e ho0d o. it with your wi00 and direct it towards the hi2hest states o.
mind that you can .orm at the time. -n brie., e;ery action that enters the system, whether it comes
throu2h thou2ht, .ee0in2, desire or ima2ination, shou0d be redirected by the #ower o. the wi00 and
turned into hi2her and 2reater actions.
[#. 188
*hene;er you thin:, ma:e it a #ractice to thin: with your who0e mind. +a:e your thin:in2
who0ehearted instead o. ha0.!hearted. *hene;er you act, act with a00 there is in you. +a:e e;ery action
.irm, stron2, #ositi;e and determinedD in other words, #ut your who0e sou0 into e;erythin2 that you .ee0,
thin: or do. -n this way, you turn on, so to s#ea:, the .u00 current o. the wi00, and whene;er the wi00 is
used to its .u00 ca#acity, it wi00 2row and de;e0o#.
Try to dee#en e;ery action o. mind and thou2htD that is, do not thin: sim#0y on the sur.ace, but a0so
thin: subconscious0y. Thin: and act with your dee#er menta0 0i.e. You thereby 2i;e the #ower o. the
wi00 a dee#er .ie0d o. action, and it is estab0ished in the 0ar2er 0i.e o. your indi;idua0ity instead o. in the
sur.ace thou2ht o. your ob@ecti;e mind. The di..erence between a su#er.icia0 wi00 and a dee#0y
estab0ished wi00 is readi0y .ound in e;eryday e"#erience. *hen you wi00 to do anythin2 and your
intentions are easi0y thwarted by the su22estion o. some one e0se, your wi00 is on the sur.ace. ,ut when
your intentions are so dee#0y rooted in the subconsciousness o. your mind that nothin2 can thwart those
intentions, your wi00 has 2ained that 2reat de#th which you desire.
The more easi0y you are disturbed, the wea:er your wi00, whi0e the stron2er the wi00, the more di..icu0t
it is .or anythin2 to disturb your mind. *hen the wi00 is stron2, you 0i;e and e"ercise se0.!contro0
[#. 189
in a dee#er or interior menta0 wor0d, and you 0oo: out u#on the con.usions o. the outer wor0d without
bein2 a..ected in the 0east by what ta:es #0ace in the e"terna0.
*hene;er you e"ercise the wi00, try to #0ace the action o. that wi00 as dee#0y in the wor0d o. your
interior menta0 .ee0in2 as you #ossib0y canD that is, do not ori2inate wi00!action on the sur.ace, but in the
de#th o. your own su#reme indi;idua0ity. Try to .ee0 that it is the /- (m/ that is e"ercisin2 the #ower o.
the wi00, and then remember that the /- (m/ 0i;es constant0y u#on the su#reme hei2hts o. abso0ute se0.!
mastery. *ith this ins#irin2 thou2ht constant0y in mind, you wi00 carry the throne o. the wi00, so to
s#ea:, .arther and .arther bac: into the interior rea0ms o. your 2reater menta0 wor0d, hi2her and hi2her
u# into the ru0in2 #ower o. the su#reme #rinci#0e in mind. The resu0t wi00 be that you wi00 steadi0y
increase the #ower o. your wi00, and a##ro#riate more and more the conscious contro0 o. that #rinci#0e
in your 2reater nature throu2h which a00 the .orces in your #ossession may be 2o;erned and directed.
[#. 197 [#. 191
He who wou0d become 2reat must 0i;e a 2reat 0i.e.
Ha##iness adds 0i.e, #ower and worth to a00 your ta0ents and #owers. -t is most im#ortant, there.ore,
that e;ery moment shou0d be .u00 o. @oy.
Howe;er much you may do, a0ways remember you ha;e the abi0ity to do more. )o one has as yet
a##0ied a00 the abi0ity in his #ossession. ,ut a00 o. us shou0d 0earn to a##0y a 2reater measure e;ery year.
*hi0e you are waitin2 .or an o##ortunity to im#ro;e your time, im#ro;e yourse0..
The man who ne;er wea:ens when thin2s are a2ainst him, wi00 2row stron2er and stron2er unti0 he wi00
ha;e the #ower to cause a00 thin2s to be .or him.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 192 [#. 199

CH(3T&% A---

TH& ,U-LD-)1 $F ( 1%&(T +-)D
( 2reat mind does not come .rom ancestors, but .rom the 0i.e, the thou2ht and the actions o. the
indi;idua0 himse0.D and such a mind can be constructed by any one who understands the art o. mind
bui0din2, and who .aith.u00y a##0ies his art.
You may ha;e a sma00 mind today, and your ancestors .or many 2enerations bac: may ha;e been
insi2ni.icant in menta0 #owerD ne;erthe0ess, you may become e;en e"ce#tiona0 in menta0 ca#acity and
bri00iancy i. you #roceed to bui0d your mind accordin2 to the #rinci#0es o. e"act scienceD and those
#rinci#0es any one can a##0y.
There are two obstac0es, howe;er, that must be remo;ed be.ore this bui0din2 #rocess can be2in, and the
.irst one o. these is the current be0ie. in heredity. That we inherit thin2s is true, but the be0ie. that we
cannot become any 0ar2er or any better than our inheritance is not true. (s 0on2 as a man be0ie;es that
2reatness is not #ossib0e to him because there were no 2reat minds amon2 his ancestors, he is ho0din2
himse0. down, and cannot become any more than
[#. 19B
he subconscious0y thin:s he canD whi0e on the other hand, the man who e"#ects to become much
because he had remar:ab0e 2rand.athers is 0iab0e to be disa##ointed because he de#ends too much u#on
his i00ustrious .ore.athers and not enou2h u#on himse0.. ,0ood wi00 te00 when combined with ambition,
ener2y and enter#rise, but the ;ery best o. b0ood wi00 #ro;e worth0ess in the 0i.e o. him who e"#ects
ancestra0 2reatness to carry him throu2h. *hen we ha;e recei;ed 2ood thin2s we must turn them to
2ood account or nothin2 is 2ained. $ur success wi00 not come .rom the acts o. our .ore.athers, but can
come a0one .rom what we are doin2 now.
Those who ha;e inherited rich b0ood can use that richness in bui0din2 2reatness in themse0;es, but
those who ha;e not the #ri;i0e2e o. such inheritance need not be discoura2ed. They can create their
own rich b0ood and ma:e it as rich as they 0i:e. *hether your .ore.athers were 2reat or sma00 matters
not. Do not thin: o. that sub@ect, but 0i;e in the con;iction that you may become what you wish to
become by usin2 we00 the 2ood you ha;e recei;ed, and by creatin2 those essentia0s that you did not
recei;e. -. you ha;e inherited undesirab0e traits, remember that e;i0 is but ;a0uab0e #ower misdirected.
Learn to #ro#er0y direct a00 your .orces and your undesirab0e traits wi00 be trans.ormed into e0ements o.
2rowth, #ro2ress and ad;ancement.
[#. 19?
*e a00 ha;e met men and women with remar:ab0e ta0ents, who #ersisted in thin:in2 that they wou0d
ne;er amount to anythin2 because there was no 2enius amon2 their ancestors. ,ut i. there had been a
2enius in the .ami0y some time durin2 #ast 2enerations, the Euestion wou0d be where that 2enius
actua00y recei;ed his 2enius. -. we a00 ha;e to 2et 2reatness .rom ancestors, where did the .irst 2reat
ancestor 2et his 2reatnessF There must be a be2innin2 somewhere to e;ery indi;idua0 attainment, and
that be2innin2 mi2ht @ust as we00 be made by us now. *hat others cou0d ori2inate in their time, we can
ori2inate in our time.
The be0ie. that we must inherit 2reatness .rom some one in order to attain 2reatness is without any
scienti.ic .oundation whate;er, and yet there are thousands o. most #romisin2 minds that remain sma00
sim#0y because they entertain this be0ie..
To be0ie;e that heredity is a2ainst you and that you there.ore wi00 not accom#0ish anythin2 worth whi0e,
is to ma:e your wor: a wearin2 #rocess instead o. a bui0din2 #rocess. -n conseEuence, you wi00 not
ad;ance, and you wi00 constant0y remain in the rearD but the moment you rea0iGe that it is in your #ower
to become as much as you may desire, your wor: and study wi00 be2in to #romote your own 2rowth
and ad;ancement. *hen you 0i;e, thin: and act in the be0ie. that you can become much, whate;er you
do wi00 cause you to become more. Thus a00
[#. 19C
your actions wi00 de;e0o# #ower and abi0ity, and 0i;in2 itse0. wi00 become a bui0din2 #rocess.
That man may become 2reat re2ard0ess o. the .act that there were no 2reat minds amon2 his ancestors
many thin:ers wi00 admit, #ro;ided there are indications o. e"ce#tiona0 abi0ity in the man himse0., but
they entertain no ho#e i. they see nothin2 in the man himse0.. (nd here we ha;e the second obstac0e to
the bui0din2 o. a 2reat mind. This obstac0e, howe;er, must be remo;ed in e;ery mind that aims to rise
abo;e the ordinary, because the be0ie. that the a;era2e #erson has nothin2 in him is the cause o. .u00y
three!.ourths o. the menta0 in.eriority we .ind in the wor0d. ,ut the new #sycho0o2y has conc0usi;e0y
demonstrated the .act that the man who has nothin2 in him does not e"ist. (00 minds ha;e the same
#ossibi0ities, thou2h most o. those #ossibi0ities may be dormant in the minds o. the ma@ority.
The di..erence between a 2reat mind and a sma00 mind is sim#0y this, that in the .ormer the 2reater
#ossibi0ities ha;e come .orth into ob@ecti;e action, whi0e in the 0atter those #ossibi0ities are sti00 in
sub@ecti;e inaction. *hen we say that a man has nothin2 in him we are contradictin2 the ;ery #rinci#0e
o. e"istence, because to be a man, a man must ha;e @ust as much in him as any other man. *hat is in
him may not be in action, and his menta0ity may a##ear to be sma00, but the #ossibi0ities o. 2reatness
[#. 195
are there. There is a 2enius somewhere in his mind, because there is a 2enius in e;ery mind, thou2h in
most minds that 2enius may as yet be as0ee#.
*hen e;ery chi0d is tau2ht the 2reat truth that it has un0imited #ossibi0ities within its own subconscious
mind, and that it can, throu2h the scienti.ic de;e0o#ment o. those #ossibi0ities, become #ractica00y what
it may desire to become, we sha00 ha;e 0aid the .oundation .or the 2reatest race o. #eo#0e that the a2es
ha;e :nown. ,ut we need not wait .or .uture 2enerations to demonstrate the #ossibi0ities o. this truth.
&;ery mind that be2ins to a##0y the #rinci#0e o. this truth now may be2in to en0ar2e his mind now, and
he may continue this #rocess o. en0ar2ement inde.inite0y.
*hen we ha;e remo;ed the two obstac0es mentioned, and ha;e estab0ished ourse0;es .irm0y in the
con;iction that we ha;e un0imited #ossibi0ities within us, more than su..icient to become whate;er we
may desire, we are ready to #roceed with the bui0din2 o. a 2reat mind.
To #romote the bui0din2 o. a 2reat mind, the two #rime essentia0s, sco#e and bri00iancy, must be
constant0y :e#t in the .ore2round o. consciousness. The mind that is not bri00iant is o. 0itt0e ;a0ue e;en
thou2h its sco#e may be ;ery 0ar2e. Li:ewise, the mind that is narrow or circumscribed is e"treme0y
0imited, howe;er bri00iant it may be. ( 2reat mind is 2reat both in ca#acity and abi0ity. -t can see
[#. 198
#ractica00y e;erythin2 and see throu2h #ractica00y e;erythin2. To see e;erythin2 is to ha;e remar:ab0e
sco#e. To see throu2h e;erythin2 is to ha;e e"ce#tiona0 bri00iancy.
To 2i;e sco#e to the mind, e;ery action o. mind must be trained to mo;e toward that which is 2reater
than a00 #ersons or thin2s. Those .ee0in2s or desires that cause the mind to become absorbed in some
one thin2 or 2rou# o. thin2s, wi00 0imit the menta0 sco#e. There.ore in 0o;e, sym#athy and #ur#ose the
s#here o. action must be uni;ersa0. *hen we 0i;e on0y with that 0o;e that centers attention u#on a
0imited number o. #ersons, one o. the 2reatest actions o. mind wi00 wor: in a 0imited wor0d. *hen our
sym#athies 2o on0y to a chosen .ew, the same thin2 occurs, and when our #ur#ose in 0i.e has a
#ersoni.ied 2oa0, we :ee# the mind within the 0imitations o. that #ersoni.ication.
To 2i;e uni;ersa0ity to our .ee0in2s and actions, may reEuire considerab0e trainin2 o. the menta0
tendencies, but it is abso0ute0y necessary i. we wi00 de;e0o# a 2reat mind. -t is on0y those menta0 .orces
that mo;e towards the ;er2e o. the 0imit0ess in e;ery direction that can cause the mind to transcend
0imitationsD there.ore, a00 the .orces o. the mind shou0d be 2i;en this transcendin2 tendency.
To de;e0o# menta0 sco#e, consciousness must mo;e in e;ery direction, and it must mo;e a0on2 ri2ht
0ines, so that no obstac0e may be met durin2 that continuous
[#. 199
e"#ansi;e #rocess. 'uch obstac0es, howe;er, are a0ways #roduced by 0imitations o. thou2ht. There.ore,
they may be a;oided when a00 the actions o. mind are #0aced u#on a uni;ersa0 sca0e. -n the menta0
actions o. 0o;e, we .ind many .orces, a00 o. which are true in their own #0aces, but a00 o. these .orces
must be e"ercised uni;ersa00yD that is, they must act u#on a sca0e that is without bounds in the .ie0d o.
your own consciousness. The mind must 2o in e;ery direction as .ar as it #ossib0y can 2o in that
direction, and must act in the con;iction that where;er it may 2o it can 2o .arther sti00. The
understandin2 must :now that there is no obstac0e where the mind may seem to cease in its onward
action, and that the mind is .ore;er 2rowin2, thereby 2oin2 as .ar each day as that dayJs de;e0o#ment
reEuires.
*hen this idea is a##0ied to a #ersona0 0o;e between man and woman, the .ee0in2 o. 0o;e must be
based u#on the #rinci#0e that those two sou0s ha;e the #ower to 0o;e each other more and more
inde.inite0yD that the 0ar2er the 0o;e becomes the more 0o;ab0e wi00 the ob@ects o. that 0o;e become, and
that the consciousness o. #er.ect unity in #ure a..ection increases constant0y as the two sou0s become
more and more indi;idua0iGed in their own sub0ime nature. -t is #ossib0e to ma:e con@u2a0 0o;e
uni;ersa0 and continuous between one man and one woman when the 0o;e o. each is directed toward
the sub0ime nature o. the other. Throu2h this 0aw, each indi;idua0
[#. 277
de;e0o#s throu2h the consciousness o. the 0ar2eness o. the rea0 nature o. the other, and the more the
two 0o;e each other in this uni;ersa0 sense, the more they wi00 see in each other to 0o;e. -n addition, the
minds o. both wi00 constant0y en0ar2e in sco#e, because when 0o;e acts u#on this 0ar2er sca0e, the who0e
mind wi00 act u#on this 0ar2er sca0e, as there is no stron2er #ower in mind than 0o;e.
The 0o;e between #arent and chi0d can, in 0i:e manner, be made uni;ersa0. -n this attitude, the #arent
wi00 0o;e a00 o. the chi0d, not on0y the ;isib0e #erson, but the undreamed!o. wonders that are waitin2 in
that chi0d!mind .or e"#ression. The chi0d a0ready 0o;es the #arent in this 0ar2er sense, and this is one
reason why the chi0d!mind 0i;es so much nearer to the 0imit0ess, the uni;ersa0, the idea0 and the
beauti.u0. (nd when the #arent wi00 do 0i:ewise, there wi00 arise between the two a 0o;e that sees more
and more to 0o;e the more 0o;e 0o;es in this 0ar2er, sub0ime sense.
The idea is not on0y to 0o;e the tan2ib0e, but a0so that other somethin2 that transcends the tan2ib0e!!that
somethin2 that a##ears to the sou0 in ;isions, and #redicts wonders yet to be. That such a 0o;e wi00
e"#and and en0ar2e the mind anyone can understand, because #ractica00y a00 the e0ements o. the mind
wi00 tend to .o00ow the actions o. the 0o;e nature, when that nature is e"ce#tiona00y stron2. ,ut we must
not ima2ine that we sha00, throu2h this
[#. 271
method, 0o;e the #erson 0ess. The .act is, we sha00 0o;e the #erson in.inite0y more, because we sha00
discern more and more c0ear0y that the #erson is the ;isib0e side o. that somethin2 in human 0i.e that we
can on0y describe as the sou0 beauti.u0!!that somethin2 that a0one can satis.y the secret 0on2in2s o. the
heart.
The 0o;e o. e;erythin2 can, throu2h the same 0aw, become uni;ersa0. &;en .riendshi#, which is a0ways
su##osed to be con.ined to a sma00 wor0d, may become uni;ersa0 and 0imit0ess in the same wayD and
when it does, you wi00 see more to admire in your .riend e;ery day. You wi00 both ha;e entered the
bound0ess in your admiration .or each other, and ha;in2 entered the bound0ess, you wi00 dai0y mani.est
new thin2s .rom the bound0ess, and thus become de0i2ht.u00y sur#rised at each other constant0y. The
same may be em#0oyed in ma:in2 sym#athy uni;ersa0D that is, ne;er sym#athiGe with the 0esser, but
a0ways sym#athiGe with the 2reater. The 0esser is combined in the 2reater, and by sym#athiGin2 with the
2reater, the mind becomes 2reater.
-n the .ie0ds o. moti;es, ob@ects, aims and #ur#oses, we .ind that near0y e;ery menta0 action is
occu#yin2 a 0imited sco#e, and is actin2 in such a manner that its own 0imitations are bein2
#er#etuated. This tendency, howe;er, must be remo;ed i. a 2reater mind is to be constructed, because
e;ery action o. the mind must aim to chan2e itse0. into a
[#. 272
0ar2er action. To cause e;ery aim or #ur#ose to become uni;ersa0 in its action, the mind must transcend
sha#e, .orm, s#ace and distance in its consciousness o. e;erythin2 that it may underta:e to do. *hen
we con.ine our thou2ht to so .ar or so much, we #0ace the mind in a state o. 0imitations, but when we
#romote e;ery ob@ect with a desire to 2o as .ar as the 0ar2est conce#tion o. the #resent may reEuire, and
#roceed to attain as much as #resent ca#acity can #ossib0y a##ro#riate, we are turnin2 a00 #ur#oses and
aims out u#on the bound0ess sea o. attainment. (nd we sha00 not on0y accom#0ish a00 that is #ossib0e in
our #resent state o. de;e0o#ment, but we wi00 at the same time constant0y en0ar2e the sco#e o. the mind.
-t is abso0ute0y necessary to ha;e a .i"ed 2oa0 whate;er our #ur#ose in 0i.e may be, but we must ne;er
2i;e s#ecia0 sha#e or siGe to that 2oa0. *e must thin: o. our 2oa0 as bein2 too 0ar2e to be measured,
e;en in the ima2ination. *hen we ha;e a 2oa0 in mind that is on0y so and so 0ar2e, a00 the creati;e
ener2ies o. the mind wi00 0imit themse0;es accordin20y. They wi00 create on0y so and so much,
re2ard0ess o. the .act that they may be ab0e to create many times as much. ,ut when we thin: o. our
2oa0 as bein2 too 0ar2e to be measured, the creati;e ener2ies wi00 e"#and to .u00 ca#acity, and wi00
#roceed to wor: .or the 0ar2est attainment #ossib0e. They wi00 act constant0y on the ;er2e o. the
0imit0ess,
[#. 279
and wi00 cause the mind to outdo itse0. e;ery day.
-n the .ie0d o. desire, the same 0aw shou0d be a##0ied, and a##0ied constant0y, as there are no actions in
the mind that e"ercise a 2reater in.0uence o;er the destiny o. man than that o. desire. *hen desire is
0ow or #er;erted, e;erythin2 2oes down or 2oes wron2, but when desire chan2es .or the better,
#ractica00y e;erythin2 e0se in the human system chan2es to corres#ond. To train desire to become
uni;ersa0 in action, e;ery indi;idua0 desire shou0d be chan2ed so as to act on0y .or the #romotion o.
2rowth. Those desires which when .u0.i00ed, do not ma:e .or the en0ar2ement o. 0i.e, are detrimenta0.
The #owers o. a00 such desires there.ore must be chan2ed in their course. Your ob@ect is to become
more and achie;e more, and to constant0y #romote that ob@ect, de;e0o#ment and 2rowth must be
#er#etua0 throu2hout your system. For this reason, e;ery action must ha;e 2rowth .or its #ur#ose, and
as e;ery action is the resu0t o. some desire, no desire must be #ermitted that is not conduci;e to 2rowth.
-t is not necessary, howe;er, to remo;e a sin20e desire .rom the human system to brin2 about this
chan2e, because e;ery desire can be trained to #romote the bui0din2 o. a 2reater 0i.e.
*hen e;ery desire is caused to mo;e towards the 0ar2er and the 2reater throu2h the mindJs irresistib0e
desire .or the 0ar2er and the 2reater, a00 the
[#. 27B
creati;e .orces o. the mind wi00 mo;e towards the same 2oa0, and wi00 constant0y bui0d a 2reater mind.
The #rinci#0e is this, that when a00 the actions o. mind are trained to mo;e towards the 0ar2er, they wi00
#er#etua00y en0ar2e. The .irst essentia0 to the bui0din2 o. a 2reat mind wi00 thereby be #romoted.
To #romote the second essentia0, menta0 bri00iancy, the actions o. mind must be made as hi2h and as
.ine as #ossib0eD that is, the ;ibrations o. the menta0 0i.e must be in the hi2hest sca0e attainab0e. To see
throu2h e;erythin2, the mind wi00 reEuire the ;ery .inest rays o. menta0 0i2ht, and as this menta0 0i2ht is
#roduced by the ;ibrations o. the actions o. mind, these actions shou0d be as hi2h in the sca0e as we can
#ossib0y reach at e;ery sta2e o. our menta0 abi0ity. The 0i2ht o. inte00i2ence is created by the mind
itse0., and the more bri00iant this 0i2ht becomes, the 2reater wi00 become the #owers o. inte00i2ence,
discernment, insi2ht, understandin2, abi0ity, ta0ent and 2enius. (nd the #ower o. mind to create a more
bri00iant mind increases as the mind #0aces itse0. more and more in the consciousness o. the abso0ute
0i2ht o. uni;ersa0 inte00i2ence.
To cause the mind to become more bri00iant, a00 the tendencies o. mind shou0d .i" their attention u#on
the hi2hest menta0 conce#tion o. menta0 bri00iancy. &;ery e"#ression o. the mind shou0d be animated
with a re.inin2 tendency. &;ery .orce o. the mind shou0d rise towards the abso0uteness o. menta0 0i2ht.
[#. 27?
[#ara2ra#h continues Those states o. mind that tend to ma2ni.y the in.erior must be e0iminated, and
this is accom#0ished by thin:in2 on0y o. the su#erior that is #ossib0e in a00 thin2s. (00 menta0 actions
that are critica0, de#ressin2 or de#reciati;e must be re#0aced by their constructi;e o##osites, as e;ery
action o. the mind must concentrate its attention u#on the 0ar2est and the best in a00 .ie0ds o.
consciousness. The mind must be :e#t hi2h in e;ery res#ect, because the hi2her in the menta0 sca0e the
mind .unctions, the more bri00iant wi00 become the menta0 0i2ht.
To increase the ra#idity o. the ;ibrations in these hi2her menta0 states, creati;e ener2y must be su##0ied
in abundance, and to com#0y with this reEuirement, a00 that is necessary is to retain in the human
system a00 the ener2y that is a0ready created. The human system creates and 2enerates an enormous
amount o. creati;e ener2y e;ery day. There.ore, when a00 this ener2y is retained and transmuted into
.iner menta0 e0ements, the mind wi00 be abundant0y su##0ied with those .iner ener2ies that can increase
both the #ower and the bri00iancy o. thou2ht and mind. The mind that is animated with a stron2 desire
to constant0y re.ine itse0., and that is thorou2h0y char2ed with creati;e ener2y, wi00 a0ways be bri00iant,
and wi00 become more and more bri00iant as the 0aws 2i;en abo;e are .aith.u00y and thorou2h0y a##0ied.
[#. 27C [#. 275
%emo;e the stin2D remo;e the whineD remo;e the si2h. They are your enemies. They are ne;er
conduci;e to ha##inessD and we a00 0i;e to 2ain ha##iness, to 2i;e ha##iness. From e;ery word remo;e
the stin2. '#ea: :ind0y. To s#ea: :ind0y and 2ent0y to e;erybody is the mar: o. a 2reat sou0. (nd it is
your #ri;i0e2e to be a 2reat sou0. From the tone o. your ;oice remo;e the whine. '#ea: with @oy. )e;er
com#0ain. The more you com#0ain, the sma00er you become, and the .ewer wi00 be your .riends and
o##ortunities. '#ea: tender0y, s#ea: sweet0y, s#ea: with 0o;e. From a00 the out#ourin2s o. your heart,
remo;e the si2h. ,e ha##y and contented a0ways. Let your s#irit sin2, 0et your heart dance, 0et your
sou0 dec0are the 20ory o. e"istence, .or tru0y 0i.e is beauti.u0. &;ery si2h is a burden, a se0.!in.0icted
burden. &;ery whine is a ma:er o. troub0e, a .orerunner o. .ai0ure. &;ery stin2 is a destroyer o.
ha##iness, a dis#enser o. bitterness. To 0i;e in the wor0d o. si2hs is to be b0ind to e;erythin2 that is rich
and beauti.u0. The more we si2h, the 0ess we 0i;e, .or e;ery si2h 0eads to wea:ness, de.eat and death.
%emo;e the stin2, remo;e the whine, remo;e the si2h. They are not your .riends. There is better
com#any waitin2 .or you.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 278 [#. 279

CH(3T&% A-<

H$* CH(%(CT&% D&T&%+-)&' C$)'T%UCT-<& (CT-$)
(00 the e0ements o. 0i.e are 2ood in themse0;es, and shou0d #roduce 2ood resu0ts when in actionD that is,
when the action is #ro#er0y directedD but when any action is misdirected, e;i0 .o00ows, and this is the
on0y cause o. the i00s o. human e"istence.
&;erythin2 that is wron2 in the wor0d has been #roduced by the #er;ersion and the misuse o. the 2ood.
There.ore, to e0iminate wron2, man must 0earn to ma:e the #ro#er use o. those thin2s that e"ist in his
s#here o. action. The misuse o. thin2s comes either .rom i2norance or 0ac: o. character, or both. That
#erson who does not understand the e0ements and the .orces o. the wor0d in which he 0i;es wi00 ma:e
many mista:es, and he wi00 ma:e the wron2 use o. near0y e;erythin2 un0ess he is 2uided by instructions
o. those who understand. The 0eadershi# o. 2reater minds is there.ore necessary to the we0.are o. the
race, but this 0eadershi# is not su..icient. 1uidance .rom 2reat minds wi00 he0# to a 0imited de2ree so
0on2 as the actions o. the indi;idua0 are sim#0e, but when 2reater de;e0o#ment is
[#. 217
sou2ht, with its more com#0e" actions, the indi;idua0 himse0. must 0earn to master the 0aws o. 0i.e. He
can no 0on2er de#end u#on others.
There.ore, thou2h the 0eadershi# o. 2reater minds be necessary to the we0.are o. the race, it is a0so
necessary .or that 0eadershi# to be used, not .or :ee#in2 the mu0titude in a state o. sim#0e!mindedness
and de#endence, but .or #romotin2 the inte00i2ence o. each indi;idua0 unti0 e"terna0 2uidance is needed
no more. The true #ur#ose o. the stron2 is to #romote 2reater stren2th in the wea:, and not to :ee# the
wea: in that state where they are at the mercy o. the stron2. $ur united #ur#ose shou0d be to de;e0o#
more 2reat men and women, and to do e;erythin2 #ossib0e to 0ead the many .rom de#endence to
inde#endence.
&;ery state o. indi;idua0 attainment is #receded by a chi0dhood #eriod, but this #eriod shou0d not be
unnecessari0y #ro0on2ed, nor wi00 it be, when e;ery stron2 mind see:s to de;e0o# stren2th in the wea:
instead o. usin2 the wea:ness o. the wea: .or his own 2ain. Those who understand the 0aws o. 0i.e may
in.orm the i2norant what to do and what not to do, and may thereby #re;ent most o. the mista:es that
the i2norant wou0d otherwise ma:e. ,ut this 2uidance wi00 not #re;ent a00 the mista:es, as e"#erience
demonstrates, because it reEuires a certain amount o. understandin2 to e;en #ro#er0y a##0y the ad;ice
o. another. Those who do not ha;e
[#. 211
the understandin2 wi00 there.ore misuse the e0ements o. 0i.e at e;ery turn, no matter how we00 they are
2uided by wiser #ersons, whi0e those who do ha;e this understandin2 wi00 in;ariab0y be2in to do thin2s
without consu0tin2 their so!ca00ed su#eriors. -t is there.ore e;ident that more understandin2 .or e;ery!
body is the remedy, as .ar as this side o. the sub@ect is concerned, but there is a0so another side.
( 2reat many #eo#0e 2o wron2 because they do not :now any better. To them, a better understandin2 o.
0i.e is the #ath to emanci#ation. They wi00 be made .ree when they :now the truth, but the ma@ority o.
those who 2o wron2 do :now better. Then why do they 2o wron2. The cause is 0ac: o. character. *hen
you .ai0 to do what you want to do, your character is wea:. The same is true when you #reach one thin2
and #ractice another. *hen you .ai0 to be as #er.ect, as 2ood or as idea0 as you wish to be, or .ai0 to
accom#0ish what you thin: that you can accom#0ish, your character is at .au0t. -t is the character that
directs the action o. the mind. -t is the 0ac: o. character, or a wea: character that #roduces
misdirectionsD and when you .ai0 to accom#0ish what you .ee0 you can accom#0ish, somethin2 is bein2
misdirected.
*hat you .ee0 that you can do that you ha;e the #ower to do. There.ore, when you .ai0 to do it, some o.
the #owers o. your bein2 are bein2 misdirected. To be in.0uenced to do what you wou0d
[#. 212
not do i. you were norma0, means that your character is wea:, and to be a..ected by surroundin2s,
e;ents, circumstances and conditions a2ainst your wi00, indicates the same de.iciency. ( stron2
character is ne;er in.0uenced a2ainst his wi00. He is ne;er disturbed by anythin2, ne;er becomes u#set,
o..ended or de#ressed. )o one can insu0t him because he is abo;e sma00 states o. mind, and is stron2er
than those thin2s that may tend to #roduce sma00 states o. mind. (00 menta0 tendencies that are
anta2onistic, critica0 or resistin2 indicate a de.iciency in character. The desire to criticise becomes 0ess
and 0ess as the character is de;e0o#ed. -t is the mar: o. a .ine character ne;er to be critica0 and to
mention but rare0y the .au0ts o. others. ( stron2 character does not resist e;i0, but uses his stren2th in
bui0din2 the 2ood. He :nows that when the 0i2ht is made stron2, the dar:ness wi00 disa##ear o. itse0.. (
stron2 character has no .ear, ne;er worries and ne;er becomes discoura2ed. -. you are in the hands o.
worry, your character needs de;e0o#ment. The same is true i. you ha;e a tendency to submit to .ate,
2i;e in to ad;ersity, 2i;e u# in the midst o. di..icu0ties, or surrender to .ai0ure or wron2. -t may be
stated, without any e"ce#tions or modi.ications whate;er, that the more tem#er, the 0ess character.
(n2er is a0ways a misdirection o. ener2y, but it is the .unction o. character to #ro#er0y direct a00
ener2ies. There.ore,
[#. 219
there can be no an2er when the character is thorou2h0y de;e0o#ed.
The mind that chan2es easi0y, that is readi0y carried away by e;ery new attraction that may a##ear, and
that does not retain a we00!ba0anced attitude on any sub@ect 0ac:s character. ( stron2 character chan2es
2radua00y, order0y, and on0y as each ste# is thorou2h0y ana0yGed and .ound to be a rea0 ste# .orward.
The more indi;idua0ity, the more character, and the more one is onese0., the stron2er the character.
3ractice bein2 yourse0., your ;ery best se0., and your ;ery 0ar2est se0., and your character wi00 be
de;e0o#ed. The more one is conscious o. .0aws and de.ects, the wea:er the character, and the reason is
because near0y e;erythin2 is bein2 misdirected when the character is wea:. The stron2 character is
conscious on0y o. the ri2ht because such a character is ri2ht, and is causin2 e;erythin2 in its s#here o.
action to do ri2ht.
To the a;era2e #erson, character is not im#ortant as .ar as this 0i.e is concernedD and as most
theo0o2ica0 systems ha;e dec0ared that it was re#entance and not character that wou0d insure human
we0.are in the wor0d to come, the de;e0o#ment o. character has natura00y been ne20ected. ,ut when we
rea0iGe that it is character that determines whether our actions in dai0y 0i.e are to 2o ri2ht or wron2 and
that e;ery mista:e is due to a 0ac: o. character, we sha00 .ee0 that the sub@ect reEuires attention.
[#. 21B
-t is the #ower o. character that directs e;erythin2 that is done in the human system or by the human
system. Character is the channe0 throu2h which a00 e"#ressions must #ass. -t is character that 2i;es
human 0i.e its tone, its co0or and its Eua0ity, and it is character that determines whether our ta0ents and
.acu0ties are to be their best or not.
The man who has a we00!de;e0o#ed character is not sim#0y 2ood. He is 2ood .or somethin2, because he
has the #ower to turn a00 his ener2ies to 2ood account. ( stron2 character not on0y turns a00 the e0ements
and ener2ies o. 0i.e to 2ood account, but has the #ower to ho0d the mind in the ri2ht attitude durin2 the
most tryin2 moments o. 0i.e, so that he wi00 not ma:e mista:es nor .a00 a ;ictim to insidious tem#tation.
( stron2 character wi00 :ee# a00 the .acu0ties and .orces o. 0i.e mo;in2 in the ri2ht direction, no matter
what obstac0es we may meet in the way. *e sha00 turn neither to the ri2ht nor to the 0e.t, but wi00
continue to mo;e direct0y towards the 2oa0 we ha;e in ;iew, and wi00 reach that 2oa0 without .ai0.
Thousands o. #eo#0e reso0;e e;ery year to #ress on to hi2her attainments and 2reater achie;ements.
They be2in ;ery we00, but ere 0on2 they are turned o.. the trac:. They are mis0ed or switched o.. by
counter attractions. They ha;e not the character to :ee# ri2ht on unti0 they ha;e accom#0ished what
they ori2ina00y set out to do. True, it is sometimes
[#. 21?
wisdom to chan2e oneJs #0ans, but it is on0y 0ac: o. character to chan2e oneJs #0ans without reason,
sim#0y because there is a chan2e o. circumstance. To chan2e with e;ery circumstance is to dri.t with
the stream o. circumstance, and he who dri.ts can on0y 0i;e the 0i.e o. a 0o2. He wi00 be a ;ictim o.
e;ery e"terna0 chan2e that he may meet. He wi00 contro0 0itt0e or nothin2, and he wi00 accom#0ish 0itt0e
or nothin2.
*e a00 can de;e0o# the #ower to contro0 circumstances or rather to cause a00 circumstances to wor: with
us and .or us in the #romotion o. the #ur#ose we ha;e in ;iewD and this #ower is character. )e;er
#ermit circumstances to chan2e your #0ans, but 2i;e so much character to your #0ans that they wi00
chan2e circumstances. 1i;e so much character to the current o. your wor: that a00 thin2s wi00 be drawn
into that current, and that which at .irst was but a tiny ri;u0et, wi00 thus be swe00ed into a mi2hty,
ma@estic stream.
*hen the ;arious .orces o. the system are #ro#er0y directed and #ro#er0y em#0oyed, the de;e0o#ment
o. the entire menta0ity wi00 be #romotedD and this means 2reatness. The #ower that directs the .orces o.
the system is character, and it is character that causes the mind to use those .orces in the best and most
constructi;e manner. There must be character be.ore there can be true 2reatness, because any
de.iciency in character causes ener2y to be wasted
[#. 21C
and misdirected. -t is there.ore e;ident that the a0most uni;ersa0 ne20ect in the de;e0o#ment o. character
is one o. the chie. reasons why 2reat men and women are not as numerous as we shou0d wish them to
be. +any may ar2ue, howe;er, that 2reat minds do not a0ways ha;e 2ood characters, and a0so that some
o. our best characters .ai0 to mani.est e"ce#tiona0 abi0ity. ,ut we must remember that there is a ;ast
di..erence between that #hase o. character that sim#0y tries to .o00ow the mora0 0aw, and rea0 character!!
the character that actua00y is @ustice, ;irtue and truth. Then we must a0so remember that character does
not mean sim#0y obedience to a certain 2rou# o. 0aws, but the #ower to use #ro#er0y a00 the 0aws o. 0i.e.
That #erson who uses menta0 0aws #ro#er0y, but .ai0s to com#0y with mora0 0aws does not #ossess a
com#0ete character. )e;erthe0ess, the character o. this #erson is @ust as 2ood as that o. the #erson who
.o00ows mora0 0aws whi0e constant0y ;io0atin2 menta0 0aws.
-n the study o. character, it is ;ery im#ortant to :now that the ;io0ation o. menta0 0aws is @ust as
detrimenta0 as the ;io0ation o. mora0 0aws, thou2h we ha;e been in the habit o. condemnin2 the 0atter
and e"cusin2 the .ormer. That #erson who uses #ro#er0y the menta0 0aws, wi00 to a de2ree #romote the
de;e0o#ment o. the mind e;en thou2h he may ne20ect the mora0 0awsD and this accounts .or the .act that
a number o. minds ha;e attained a .air
[#. 215
de2ree o. 2reatness in s#ite o. their mora0 wea:ness. ,ut it is a .act o. e"treme im#ortance, that those
minds who attain 2reatness in s#ite o. their mora0 wea:ness cou0d become two or three times as 2reat i.
they had a0so de;e0o#ed mora0 stren2th. That #erson who com#0ies with the menta0 0aws but who
;io0ates the mora0 0aws, wastes .u00y one!ha0. o. the ener2ies o. his mind, and sometimes more. His
attainment and achie;ement wi00, there.ore, be 0ess than one!ha0. o. what they mi2ht be i. he had mora0
character as we00 as menta0 character.
The same is true, howe;er, o. that #erson who com#0ies with the mora0 0aws, but who ;io0ates the
menta0 0awsD .u00y one!ha0. o. his ener2y is wasted and misdirected. This e"#0ains why the so!ca00ed
2ood characters are not any more bri00iant than the rest, .or thou2h they may be mora00y 2ood, they are
not a0ways menta00y 2oodD that is, they do not use their minds accordin2 to the 0aws o. mind, and
there.ore cannot rise abo;e the 0e;e0 o. the ordinary.
The true character tries to turn a00 the ener2ies o. the system into the best and most constructi;e
channe0s, and it is the mar: o. a rea0 character when a00 the ;arious #arts o. the bein2 o. man are
wor:in2 to2ether harmonious0y .or the bui0din2 o. 2reatness in mind and sou0. *hen the character is
wea:, there is more or 0ess con.0ict amon2 the menta0 actions. Certain actions ha;e a tendency to wor:
.or one thin2, whi0e other actions are tendin2 to #roduce
[#. 218
the ;ery o##osite. The same is true o. the desires. ( character that 0ac:s de;e0o#ment wi00 desire one
thin2 today, and somethin2 e0se tomorrow. 30ans wi00 chan2e constant0y, and 0itt0e or nothin2 wi00 be
accom#0ished. -n the stron2 character, howe;er, a00 actions wor: in harmony and a00 actions are
constructi;e. (nd this is natura0 because it is the one su#reme .unction o. character to ma:e a00 actions
in the human system constructi;e!!to ma:e e;ery .orce in the human 0i.e a bui0din2 .orce.
[#. 219
,e 2ood and :ind to e;erybody and the wor0d wi00 be :ind to you. There may be occasiona0 e"ce#tions
to this ru0e, but when they come #ass them by and they wi00 not come a2ain.
-dea0s need the best o. care. *eeds can 2row without attention, but not so with the roses.
)ot a00 minds are #ure that thin: they are. +any o. them are sim#0y dwar.ed.
-t does not #ay to 0ose .aith in anybody. -t is beater to ha;e .aith in e;erybody and be decei;ed
occasiona00y than to mistrust e;erybody and be decei;ed a0most constant0y.
*hen you meet a #erson who does not 0oo: we00, ca00 his attention to the sunny side o. thin2s, and aim
to say somethin2 that wi00 2i;e him new interest and new 0i.e. You wi00 thereby ni# in the bud many a
threatenin2 e;i0, and carry hea0in2 with you where;er you 2o.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 227 [#. 221

CH(3T&% A<

TH& (%T $F ,U-LD-)1 CH(%(CT&%
Character is de;e0o#ed by trainin2 a00 the .orces and e0ements o. 0i.e to act constructi;e0y in those
s#heres .or which they were created, and to e"#ress themse0;es in those actions on0y that #romote the
ori2ina0 #ur#ose o. the bein2 o. man.
&;ery #art o. the human system has a #ur#ose o. its own!!a #ur#ose that it was created to .u0.i00. *hen
those e0ements that be0on2 to each #art e"#ress themse0;es in such a way that the #ur#ose o. that #art is
constant0y #romoted, a00 actions are ri2htD and it is character that causes those actions to be ri2ht.
Character is there.ore indis#ensab0e, no matter what oneJs ob@ect in 0i.e may be. Character is the #ro#er
direction o. a00 thin2s, and the #ro#er use o. a00 thin2s in the human system. (nd the #ro#er use o.
anythin2 is that use that #romotes the #ur#ose .or which that #articu0ar thin2 was created.
To de;e0o# character it is there.ore necessary to :now what 0i.e is .or, to :now what actions #romote
the #ur#ose o. that 0i.e, and to :now what actions
[#. 222
retard that #ur#ose. *hen the secret o. ri2ht action is disco;ered, and e;ery #art o. man is steadi0y
trained in the e"#ression o. ri2ht action, character may be de;e0o#ed. ,ut whate;er is done, character
must be a##0ied in its .u00est ca#acity. -t is on0y throu2h this .u00 use, ri2ht use and constant use that
anythin2 may be #er#etuated or de;e0o#ed.
Character de;e0o#s throu2h a constant e..ort to cause e;ery action in the human system to be a ri2ht
actionD that is, a constructi;e action, or an action that #romotes the #ur#ose o. that #art o. the system in
which the action ta:es #0ace. This is natura0 because since character is the #ower o. ri2ht action, e;ery
e..ort to e"tend the sco#e o. ri2ht action wi00 increase the #ower o. character. To ha;e character is to
ha;e the #ower to #romote what you :now to be the #ur#ose o. 0i.e, and to be ab0e to do the ri2ht when
you :now the ri2ht. To ha;e character is to :now the ri2ht, and to be so we00 estab0ished in the doin2 o.
the ri2ht that nothin2 in the wor0d can turn you into the wron2.
The .irst essentia0 is there.ore to :now the ri2htD to be ab0e to se0ect the ri2htD to ha;e that
understandin2 that can instincti;e0y choose the #ro#er course o. action, and that :nows how each .orce
and e0ement o. 0i.e is to be directed so that the ori2ina0 #ur#ose o. human 0i.e wi00 be .u0.i00ed. The
understandin2 o. the 0aws o. 0i.e wi00 2i;e this .irst essentia0 in an inte00ectua0 sense, and this is
necessary in
[#. 229
the be2innin2D but when character de;e0o#s, one inward0y :nows what is ri2ht without sto##in2 to
reason about it. The de;e0o#ment o. character enab0es one to .ee0 what is ri2ht and what course to
#ursue re2ard0ess o. e"terior conditions or inte00ectua0 e;idence. The inte00ect discerns that the ri2ht is
that which #romotes 2rowth and de;e0o#mentD character inward0y .ee0s that the ri2ht 0eads to 2reater
thin2s and to better thin2s, and that the wron2 0eads in;ariab0y to the in.erior and the 0esser.
The #resence o. character #roduces a consciousness o. 2rowth throu2hout the systemD and the stron2er
the character, the more :een0y one can .ee0 that e;erythin2 is bein2 reconstructed, re.ined, #er.ected
and de;e0o#ed into somethin2 su#erior. This is but natura0 because when the character is stron2,
e;erythin2 in the system is e"#ressed in ri2ht action, and the ri2ht action o. anythin2 causes the steady
de;e0o#ment o. that #articu0ar thin2.
To distin2uish between the ri2ht and the wron2 becomes sim#0icity itse0. when one :nows that the ri2ht
#romotes 2rowth, whi0e the wron2 retards 2rowth. Continuous ad;ancement is the #ur#ose o. 0i.eD
there.ore, to 0i;e the ri2ht 0i.e is to 0i;e that 0i.e that #romotes #ro2ress and 2rowth, de;e0o#ment and
ad;ancement in e;erythin2 that #ertains to 0i.e. For this reason, that action that #romotes 2rowth is in
harmony with 0i.e itse0., and must conseEuent0y be ri2ht. ,ut that action that retards 2rowth is at
;ariance
[#. 22B
with 0i.eD there.ore it is wron2D and wron2 .or that reason a0one. &;erythin2 that #romotes human
ad;ancement is ri2ht. &;erythin2 that inter.eres with human ad;ancement is wron2. Here we ha;e the
basis o. a system o. ethics that is thorou2h0y com#0ete, and so sim#0e to 0i;e that no one need err in the
0east.
(n inte00ectua0 understandin2 o. the 0aws o. 0i.e wi00 enab0e any one to :now what action #romotes
2rowth and what action retards 2rowth, but as character de;e0o#s, one can .ee0 the di..erence between
ri2ht and wron2 action in his own system, because the consciousness o. ri2ht becomes so :een that
anythin2 that is not ri2ht is discerned at once. -t is there.ore e;ident that the #ower to distin2uish the
ri2ht .rom the wron2 in e;ery instance wi00 come on0y throu2h the de;e0o#ment o. character. )o matter
how bri00iant one may be inte00ectua00y, he cannot tru0y :now the ri2ht unti0 he has a stron2 character.
The e"terna0 understandin2 o. the ri2ht can be mis0ed, but the consciousness o. the ri2ht is ne;er
mista:enD and this consciousness de;e0o#s on0y as character de;e0o#s.
The second essentia0 is to create a subconscious desire .or the ri2ht!!a desire so dee# and so stron2 that
nothin2 can tem#t the mind to enter into the wron2. *hen this desire is de;e0o#ed, one .ee0s a natura0
#re.erence .or the ri2htD to #re.er the ri2ht, under a00 circumstances becomes second nature, whi0e
[#. 22?
e;ery desire .or the wron2 wi00 disa##ear com#0ete0y. *hen e;ery atom in oneJs bein2 be2ins to desire
the ri2ht, the entire system wi00 estab0ish itse0. in the ri2ht attitude, and ri2ht action wi00 become the
norma0 action in e;ery .orce, .unction and .acu0ty. -n addition, this same desire wi00 #roduce menta0
tendencies that contain the #ower o. ri2ht action, which a0ways means constructi;e action.
-t is a we00 :nown .act that a00 the .orces and ener2ies o. the system, and a00 the mo;ements o. mind
.o00ow menta0 tendenciesD there.ore, when the menta0 tendencies are ri2ht actions, e;erythin2 that ta:es
#0ace in the system wi00 #roduce ri2ht actionD and e;erythin2 wi00 be #ro#er0y directed.
The desire .or the ri2ht may be de;e0o#ed by constant0y thin:in2 about the ri2ht with dee# .ee0in2.
&;ery thou2ht that has de#th, there.ore, wi00 im#ress itse0. u#on the subconscious, and when that
thou2ht is ins#ired with a stron2 desire .or the ri2ht, the conscious im#ression wi00 con;ey the ri2ht to
the subconscious. &;ery im#ression that enters the subconscious wi00 cause the subconscious to brin2
.orth a har;est o. that which the im#ression con;eyedD there.ore, when the ri2ht is constant0y he0d in
mind with dee# .ee0in2, the ri2ht thou2ht wi00 soon become the stron2est in the mindD and our desires
are the resu0ts o. our stron2est thou2hts.
You a0ways desire that which is indicated in your stron2est thou2ht. You can there.ore chan2e those
[#. 22C
desires com#0ete0y by thin:in2 with dee# .ee0in2 about that which you want to desire. )o desire shou0d
be destroyed. (00 desires shou0d be transmuted into the desire .or the ri2ht, and when you
subconscious0y desire the ri2ht, e;ery action in your bein2 wi00 be a ri2ht action.
The two .undamenta0 essentia0s, there.ore, to the de;e0o#ment o. character are to :now the ri2ht and to
desire the ri2ht, but the term /ri2ht/ as em#0oyed here must not be con.ounded with that conce#tion o.
ri2ht which inc0udes on0y a .ew o. the mora0 0aws. To be ri2ht, accordin2 to the ;iew#oint o.
com#0eteness, is to be in harmony with a00 the #rinci#0es o. 0i.e, and a00 the 0aws o. the #resent s#here
o. human e"istence. To :now the ri2ht, it is necessary not sim#0y to memoriGe ru0es that other minds
ha;e .ormu0ated, but to inward0y discern what 0i.e is .or, and what mode o. thou2ht and action is
conduci;e to the rea0iGation o. that which is in 0i.e. To desire the ri2ht, accordin2 to this ;iew o. the
ri2ht, the mind must actua00y .ee0 the ;ery sou0 o. ri2ht action, and must be in such #er.ect touch with
the uni;ersa0 mo;ement o. ri2ht action, that a00 0esser and im#er.ect desires are com#0ete0y swa00owed
u# in the one desire!!the desire that desires a00 that is in 0i.e, and a00 that is in #er.ect harmony with that
which is in 0i.e.
-t is the truth, that when we come into #er.ect touch with the 2reater, we cease to desire the 0esser,
[#. 225
and the c0oser we 2et to the one rea0 desire, the 0ess we care .or our mista:en desires. There.ore, to
remo;e an undesirab0e desire, the course is not to resist that desire, but to cu0ti;ate a 2reater and a
better desire a0on2 the same 0ine. -n this connection, we must remember that the ado#tion o. a 2reater
desire does not com#e0 us to sacri.ice those thin2s that we 2ain .rom the 0esser desires. He who ado#ts
the 2reater 0oses nothin2, but is on the way to the 2ainin2 o. e;erythin2.
To :now the ri2ht and to desire the ri2ht, accordin2 to the com#0ete si2ni.icance o. the ri2ht, we must
interior0y discern the ;ery ri2ht itse0.. *e cannot de#end u#on anotherJs de.inition o. the ri2ht, but must
:now .u00y the s#irit o. the ri2ht with our own .acu0ties. That .acu0ty that :nows and .ee0s the ri2ht, and
that natura00y :nows and desires the ri2ht is character. There.ore, it is throu2h the de;e0o#ment o.
character that each indi;idua0 wi00 :now .or himse0. how to 0i;e, thin: and act in #er.ect harmony with
the 0aws o. a00 0i.e.
*hen the consciousness o. ri2ht action has been attained, a c0ear menta0 #icture shou0d be dee#0y
im#ressed u#on mind and e;ery desire shou0d be .ocused u#on that #icture. This concentration shou0d
be made as stron2 as #ossib0e, so that a00 the ener2ies o. the system are not on0y aroused, but caused to
mo;e towards the idea0 o. ri2ht action. (nd by ri2ht action, we mean that action that is thorou2h0y
[#. 228
constructi;e, that bui0ds .or 2reater thin2s and 2reater thin2s on0y. &;erythin2 is ri2ht that bui0ds .or
2reater thin2s. -. it were not ri2ht, it cou0d not #roduce the 2reater.
To c0ear0y #icture u#on the mind the ima2e o. ri2ht action, and to concentrate with stron2 desire the
who0e attention u#on that menta0 ima2e, wi00 cause a00 the tendencies o. mind to mo;e in the same
direction. There wi00 there.ore be #er.ect harmony o. menta0 action, and that action wi00 be ri2ht action,
because e;erythin2 that mo;es towards the ri2ht must be ri2ht. This menta0 #icture o. ri2ht action
shou0d a0ways be com#0eteD that is, oneJs menta0 conce#tion o. the ri2ht shou0d not be con.ined to
certain #arts o. the system on0y, but shou0d inc0ude e;ery action concei;ab0e in the bein2 o. man.
That #erson who #ictures himse0. as ;irtuous, but .or2ets to #icture himse0. abo;e an2er, .ear and
worry, is not .ormin2 a com#0ete #icture or idea0 o. the ri2ht. He is not 2i;in2 the creati;e ener2ies o.
the system a #er.ect #atternD the character that those ener2ies are to bui0d wi00 there.ore be one!sided
and wea:.
First as: yourse0. what you wou0d ha;e a00 the ener2ies, #owers, .unctions and .acu0ties in your system
do. (nswer that Euestion in the best manner #ossib0e, and u#on that answer, base your #icture o. ri2ht
action. *hene;er a new 0ine o. action is underta:en, the mind shou0d continue in that ori2ina0
[#. 229
0ine o. action unti0 the ob@ect in ;iew has been reached. To do this in a00 thin2s, e;en in tri;ia0 matters,
wi00 not on0y cause e;ery action to #roduce the intended resu0ts, but rea0 character wi00 steadi0y be made
stron2er thereby.
The habit o. 2i;in2 u# when the #resent tas: is ha0. .inished and try somethin2 e0se is one o. the chie.
causes o. .ai0ure. The de;e0o#ment o. a stron2 character, howe;er, wi00 remo;e this habit com#0ete0y.
To constant0y thin: o. the hi2hest and the 2reatest resu0ts that cou0d #ossib0y .o00ow the #romotion o.
any underta:in2 or 0ine o. action wi00 aid remar:ab0y in causin2 the mind to :ee# on. To e"#ect much
.rom what we are doin2 now is to create a stron2 desire to #ress on towards the 2oa0 in ;iew. To #ress
on towards the 2oa0 in ;iew is to reach the 2oa0, and to reach the 2oa0 is to 2et what we e"#ected.
(n essentia0 o. 2reat im#ortance in the bui0din2 o. character is the #ro#er conce#tion o. the idea0. )o
mind can rise hi2her than its idea0s, but e;ery mind can rea0iGe its idea0s no matter how hi2h they may
be. $ur idea0s there.ore cannot be too hi2h. The idea0 shou0d not on0y be a 0itt0e better than the #resent
rea0, but shou0d be #er.ection itse0.. Ha;e nothin2 but abso0ute #er.ection in a00 thin2s as the standard
and the 2oa0, and ne;er thin: o. your 2oa0 as anythin2 0ess. Do not sim#0y aim to im#ro;e yourse0. in
@ust one more de2ree. (im to reach abso0ute
[#. 297
#er.ection in a00 your attainments and a00 your achie;ements, and ma:e that desire so stron2 that e;ery
atom in your bein2 thri00s with its #ower.
To .orm a00 oneJs idea0s in accordance with oneJs menta0 conce#tion o. abso0ute #er.ection, wi00 cause
the mind to 0i;e abo;e the wor0d o. the ordinary, and this is e"treme0y im#ortant in the bui0din2 o.
character. ( 2reat character cannot be de;e0o#ed so 0on2 as the mind continues to dwe00 on the ordinary,
the tri;ia0 or the su#er.icia0. )either can true Eua0ity and true worth .ind e"#ression so 0on2 as thou2ht
continues on the common #0aneD and the 0i.e that does not continue to 2row into hi2her Eua0ity and
2reater worth has not be2un to 0i;e. *hen character is hi2h0y de;e0o#ed, both the #ersona0ity and the
menta0ity wi00 .ee0 the stam# o. Eua0ity and worth. Hi2h menta0 co0or wi00 be 2i;en to e;ery
characteristic, and the nature o. man wi00 cease to be sim#0y human. -t wi00 actua00y be more.
-n bui0din2 character, s#ecia0 attention must be 2i;en to hereditary tendencies or those traits o.
character that are born in us. ,ut as a00 such traits are subconscious, they can be chan2ed or remo;ed by
directin2 the subconscious to #roduce the o##osite characteristics or tendencies. -t matters not in the
0east what we may ha;e inherited .rom our ancestors. -. we want to chan2e those thin2s, we can do so.
The subconscious wi00 not on0y res#ond to any direction that we may ma:e, but is .u00y ca#ab0e o.
doin2 anythin2
[#. 291
in the wor0d o. mind or character that we may desire to ha;e done. &"amine the tendencies o. your
mind and character, and .i" c0ear0y in consciousness which ones you wish to remo;e and which ones
you wish to retain. Those that you wish to retain shou0d be made stron2 by dai0y directin2 the
subconscious to 2i;e those tendencies more 0i.e, more #ower and more stabi0ity. To remo;e those
tendencies that you do not wish to retain, .or2et them. Do not resist them nor try to .orce them out o.
the mind. 'im#0y .or2et them and direct the subconscious to create and estab0ish new tendencies that
are direct0y o##osite to the nature o. the ones that you wish to remo;e. ,ui0d u# those Eua0ities that
constitute rea0 character, and e;ery bad trait that you ha;e inherited .rom your ancestors wi00 disa##ear.
To bui0d u# those Eua0ities, #icture in your mind the hi2hest conce#tions o. those Eua0ities that you can
#ossib0y .ormD then im#ress those conce#tions and ideas u#on the subconscious. 'uch im#ressions
shou0d be .ormed dai0y, and es#ecia00y be.ore 2oin2 to s0ee#, as the bui0din2 #rocess in the
subconscious is more #er.ect durin2 s0ee#.
,y im#ressin2 the idea o. s#ot0ess ;irtue u#on the subconscious e;ery day .or a .ew months, your
mora0 tendencies wi00 become so stron2 that nothin2 can tem#t you to do what you :now to be wron2.
)ot that #hysica0 desire wi00 disa##earD we do not want any natura0 desire to disa##ear, but your contro0
o.
[#. 292
those desires wi00 be so com#0ete that you can .o00ow them or re.use to .o00ow them @ust as you choose.
(nd your desire to remain abso0ute0y .ree .rom a00 wron2 wi00 become so stron2 that nothin2 can
induce you to do what your .iner nature does not wish to ha;e done.
There are mi00ions o. #eo#0e who are mora00y wea: in s#ite o. the .act that they do not wish to be, but i.
these #eo#0e wou0d em#0oy this sim#0e method, their wea:ness wou0d soon disa##ear, because by
im#ressin2 the idea o. s#ot0ess ;irtue u#on the subconscious, the subconscious wi00 #roduce and
e"#ress in the #ersona0ity the #ower o. ;irtueD and i. this #rocess is continued .or some time, the #ower
o. ;irtue in the #erson wi00 become so stron2 that it can o;ercome and annihi0ate instant0y e;ery
tem#tation that may a##ear.
-m#ress u#on the subconscious the idea o. abso0ute @ustice, and your consciousness o. @ustice wi00
steadi0y de;e0o# unti0 you can discriminate #er.ect0y between the ri2ht and the wron2 in e;ery
ima2inab0e transaction. *hate;er Eua0ity you wish to de;e0o# in your character, you can increase its
worth and its #ower steadi0y by a##0yin2 this subconscious 0awD that is, what is im#ressed u#on the
subconscious wi00 be e"#ressed throu2h the #ersona0ity, and since the seed can brin2 .orth ten, thirty,
si"ty and a hundred .o0d, one tiny im#ression, there.ore, may ha;e the #ower to brin2 .orth a 2reat and
#ower.u0 e"#ression.
[#. 299
[#ara2ra#h continues &;erythin2 mu0ti#0ies in the subconscious, whether it be 2ood or otherwise.
There.ore, by ta:in2 ad;anta2e o. this 0aw and 2i;in2 to the subconscious on0y those ideas and desires
that ha;e Eua0ity and worth, we #0ace ourse0;es in the #ath o. #er#etua0 increase o. e;erythin2 2ood
that the heart may desire.
The two #redominatin2 .actors in character are @ustice and ;irtue. The .ormer 2i;es each e0ement in 0i.e
its #ro#er #0ace. The 0atter turns each e0ement to #ro#er use. The consciousness o. @ustice is de;e0o#ed
throu2h the rea0iGation o. the .act that nothin2 can use what is not its own. To try to use what is not
oneJs own wi00 resu0t in misuse.
*hen the consciousness o. @ustice is thorou2h0y de;e0o#ed, e;erythin2 in the human system wi00 be
#ro#er0y #0aced. That ;ery #ower o. the mind that .ee0s @ustice!!the true #0acin2 o. thin2s!!wi00 cause
a00 thin2s within man to be #ro#er0y #0aced. (nd when @ustice ru0es amon2 a00 thin2s in the interior 0i.e
o. man, that man wi00 natura00y be @ust to a00 thin2s in the e"terior 0i.e.
-t is not #ossib0e .or any #erson to dea0 @ust0y with men and matters in the e"terna0 wor0d unti0 he has
attained the consciousness o. @ustice within himse0.. He may thin: he is @ust, or he may try to be @ust,
but his dea0in2s wi00 not be abso0ute0y @ust unti0 he can .ee0 @ustice in his own 0i.e. To .ee0 @ustice within
onese0. is to :ee# the entire system in a state o. eEui0ibrium.
[#. 29B
[#ara2ra#h continues The menta0ity wi00 be ba0anced and no .orce or e0ement wi00 be mis#0aced. -t is
there.ore somethin2 .or which we may wor: with 2reat #ro.it.
To be ;irtuous in the com#0ete sense o. the term, is to use a00 thin2s #ro#er0y, and the #ro#er use o.
thin2s is that use that wor:s .or 2reater thin2s. <irtue is there.ore a##0icab0e to e;ery .orce, .unction
and .acu0ty in the bein2 o. man, but in its a##0ication there must be no desire or e..ort to su##ress or
destroy. <irtue means use!!ri2ht use!!ne;er su##ression.
*hen thin2s cannot be used in their usua0 channe0s, the ener2ies in action within those thin2s shou0d be
turned in their courses and used e0sewhere. *hen creati;e ener2y cannot be #ro#er0y a##0ied
#hysica00y, it shou0d be em#0oyed meta#hysica00yD and a00 ener2y can be drawn into mind .or the
#ur#ose o. bui0din2 u# states, .acu0ties, ta0ents or #owers. L3ractica0 methods throu2h which this may
be accom#0ished wi00 be 2i;en in the ne"t cha#ter.M
*hen a certain desire cannot be e"#ressed with 2ood resu0ts in its #resent #ur#ose, the #ower o. that
desire shou0d be chan2ed and caused to desire somethin2 e0se!!somethin2 o. ;a0ue that can be carried
out now. The #ower o. that desire there.ore is not 0ost, neither is en@oyment sacri.iced, because a00
constructi;e .orces, 2i;e @oy to the mind. /(nd the 2reatest o. @oys sha00 be the @oy o. 2oin2 on./
[#. 29?
The desire .or com#0ete ;irtue is de;e0o#ed throu2h the rea0iGation o. the .act that the 2reatest 2ood
comes on0y when each #art .u0.i00s, #hysica00y and meta#hysica00y, what nature intended. -n the
a##0ication o. ;irtue, the #ur#ose o. nature may be .u0.i00ed meta#hysica00y when the #hysica0 channe0
does not #ermit o. true e"#ression at the timeD thou2h when #hysica0 e"#ression may be secured, the
meta#hysica0 action shou0d a0ways be in e;idence, because the 2reatest resu0ts a0ways .o00ow when
#hysica0 and meta#hysica0 actions are #er.ect0y combined.
-n the bui0din2 o. character, the two #rinci#a0 ob@ects in ;iew shou0d be the stron2 and the beauti.u0.
The character that is stron2 but not beauti.u0 may ha;e .orce, but cannot use that .orce in the bui0din2
o. the su#erior. The character that is beauti.u0 but not stron2, wi00 not ha;e su..icient #ower to carry out
its 0o.ty idea0s. -t is the stron2 and the beauti.u0 combined that bui0ds mind and character, and that
brin2s into bein2 the su#erior man.
[#. 29C [#. 295
*hen the creati;e ener2ies are dai0y transmuted, and turned into musc0e, brain and mind, a ;irtuous 0i.e
can be 0i;ed without incon;enience. ,esides, the body wi00 be hea0thier, the #ersona0ity stron2er and
the mind more bri00iant.
Ho0d yourse0. constant0y in a #ositi;e, master.u0 attitude, and .i00 that attitude with :indness. The resu0t
wi00 be that remar:ab0e somethin2 that #eo#0e ca00 #ersona0 ma2netism.
Creati;e ener2y when retained in the system wi00 2i;e ;i2or to the body, s#ar:0e to the eye and 2enius
to the brain.
There is enou2h #ower in any man to enab0e him to rea0iGe a00 his desires and reach the hi2hest 2ood he
has in ;iew. -t is on0y necessary that a00 o. this #ower be constructi;e0y a##0ied.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 298 [#. 299

CH(3T&% A<-.

TH& C%&(T-<& F$%C&' -) +()
The human system may we00 be termed a 0i;in2 dynamo, as the amount o. ener2y, es#ecia00y creati;e
ener2y, 2enerated in the mind and #ersona0ity o. man is sim#0y enormous. -. we shou0d try to measure
the amount #roduced in the a;era2e hea0thy #erson, we shou0d become o;erwhe0med with sur#riseD
thou2h we shou0d natura00y become e;en more sur#rised a.ter 0earnin2 how much #ower nature 2i;es
to man, and then .indin2 that he a##0ies on0y a .raction o. it. *e sha00 soon see the reason .or this,
howe;er, and 0earn e"act0y why a00 o. this ;ast amount o. ener2y is not turned to #ractica0 use.
*hat is ca00ed creati;e ener2y in its broadest, 0ar2est sense, is that #ower in man that creates, .orms or
re#roduces anywhere in the human system, and it di;ides itse0. into a number o. 2rou#s, each one
ha;in2 its s#ecia0 .unction. $ne 2rou# creates thou2ht, another brain ce00s, another ner;e tissues,
another muscu0ar tissues, another manu.actures the ;arious @uices o. the system, another #roduces
ideas, another creates ta0ent and abi0ity, another re#roduces
[#. 2B7
the s#ecies, and a number o. other 2rou#s #roduce the ;arious chemica0 .ormations in the system. *e
there.ore ha;e a00 :inds o. creati;e #rocesses 2oin2 on in the human system, and corres#ondin2
ener2ies with which these #rocesses are continued.
$ne o. the most interestin2 .acts in connection with this study is that )ature 2enerates more ener2y .or
each 2rou# than is reEuired .or norma0 .unctionin2 throu2h its #articu0ar channe0. -n conseEuence, we
.ind a 2reat dea0 o. sur#0us ener2y throu2hout the system. &ach .unction su##0ies a certain #ercenta2e,
and as it is not used by the .unction itse0., the 0ar2er #art o. it natura00y 2oes to waste. (nd here is
where our sub@ect becomes decided0y im#ortant. (00 :inds o. creati;e ener2y are so c0ose0y re0ated that
they can be trans.ormed and transmuted into each other. *hat is wasted in one .unction can there.ore
be turned to actua0 use in another .unction. (n e"tra su##0y can thereby be secured .or the creation o.
thou2hts and ideas i. such shou0d be necessary, or an e"tra su##0y can be secured .or the manu.acture
o. the di..erent @uices o. the system, or .or the increase o. muscu0ar acti;ity or .unctiona0 acti;ity in any
one o. the ;ita0 or2ans. &ach 2rou# wi00 readi0y chan2e and combine with any other 2rou#, thus
#roducin2 additiona0 #ower in any #art o. the system at any time.
+ore than ha0. o. the ener2y 2enerated in the human system is sur#0us ener2y, and is not needed
[#. 2B1
.or norma0 .unctionin2, either in mind or body, thou2h there are many #ersona0ities that 2enerate so
much ener2y that .u00y three!.ourths o. the amount 2enerated is sur#0us. The Euestion is there.ore what
sha00 be done with this sur#0us ener2y, and how any amount o. it can be a##0ied throu2h any s#ecia0
.unction or .acu0ty desiredF -. a #erson can accom#0ish a 2reat dea0, sometimes remar:ab0e thin2s by
on0y usin2 a .raction o. his ener2y, it is e;ident that he cou0d accom#0ish a 2reat dea0 more i. some
means cou0d be .ound throu2h which he mi2ht a##0y a00 o. his ener2y. -n .act, i. such means were
.ound, his wor:in2 ca#acity, as we00 as his abi0ity, mi2ht be doub0ed or treb0ed, and his achie;ements
increased in #ro#ortion. -. a certain amount o. ener2y #roduces a certain de2ree o. wor:in2 ca#acity,
twice as much ener2y wou0d natura00y doub0e that wor:in2 ca#acity, and this has been demonstrated a
number o. times. ( 2reat many #eo#0e, who ha;e tried to transmute their creati;e ener2ies, and direct
those ener2ies into some s#ecia0 .acu0ty, ha;e .ound that the wor:in2 ca#acity o. that .acu0ty has been
increased .or the time bein2 to a remar:ab0e de2ree, but this is not the on0y resu0t secured. The same
#rocess wi00 a0so increase the bri00iancy o. the mind, and here 0et us remember that 2enius, in most
instances, is accounted .or by the .act that #ractica00y a00 o. the sur#0us ener2y o. the #ersona0ity .0ows
[#. 2B2
natura00y into that .acu0ty where 2enius is in e;idence.
To i00ustrate the idea .urther, ta:e two men o. eEua0 #ersona0 #ower. Let one o. them #ermit his sur#0us
ener2y to .0ow into the di..erent .unctions as usua0, 2i;in2 o;er a #art to norma0 reEuirements, and the
other to mere waste. *e sha00 not .ind this man doin2 anythin2 e"traordinary. ,ut 0et the other man
2i;e o;er to norma0 .unctions on0y what is actua00y reEuired, and then turn the remainder into his mind,
or those #arts o. his mind that are bein2 a##0ied in his wor:. *e sha00 .ind in this second case that
abi0ity wi00 ra#id0y increase, and that in the course o. time actua0 2enius be de;e0o#ed. That 2enius
cou0d be de;e0o#ed by this #rocess in e;ery case, has not been demonstrated, thou2h it is Euite
#robab0e that it cou0d be demonstrated without a sin20e e"ce#tion. Howe;er, no indi;idua0 can turn
sur#0us ener2y into any .acu0ty without becomin2 more ab0e, more e..icient and more com#etent in that
.acu0ty. To 0earn how this #rocess can be carried out success.u00y under any circumstances is there.ore
thorou2h0y worth whi0e.
To #roceed, we must .irst 0earn how these di..erent 2rou#s o. creati;e ener2y natura00y actD and we .ind
that each 2rou# 2oes, either natura00y or throu2h some habit, into its own #art o. mind or bodyD in other
words, we .ind in the human system, a number o. streams o. ener2y .0owin2 in di..erent directions,
[#. 2B9
#er.ormin2 certain .unctions on their way, usin2 u# a .raction o. their #ower in that manner, the rest
.0owin2 o.. into waste. Hnowin2 this, the #rob0em be.ore us is to 0earn how to redirect those streams o.
ener2y so as to turn them to #ractica0 use where they can be used now, and thus not on0y #re;ent waste,
but increase the resu0t o. our e..orts in #ro#ortion. -n brie., we want to :now how we can ta:e u# a00
sur#0us ener2y, that is, a00 ener2y that remains a.ter norma0 .unctionin2 has been #ro;ided .or, and use
that sur#0us in #romotin2 more success.u00y the wor: in which we are en2a2ed. (nd to 0earn how to do
this, we must study the art o. transmutation.
*hat we ca00 transmutation is not some mysterious somethin2 that on0y a .ew ha;e the #ower to
understand and a##0y, but one o. the sim#0est thin2s in )ature, as we00 as one o. the most constant o.
her #rocesses. )ature is continua00y transmutin2 her ener2ies, and it is in this manner that e"traordinary
resu0ts are .ound anywhere in the rea0ms o. )ature, or anywhere in human nature where unconscious
actions a0on2 2reater 0ines ha;e been the cause. *hene;er any indi;idua0 has accom#0ished more than
usua0, it is the 0aw o. transmutation throu2h which the unusua0 has been secured. The use o. the 0aw
may ha;e been unconscious, thou2h e;erythin2 that is a##0ied in #art and unconscious0y, can be
a##0ied .u00y and thorou2h0y throu2h conscious action.
[#. 2BB
*hen any one is usin2 his mind continua00y a0on2 a certain 0ine, and is so thorou2h0y absorbed in that
0ine o. action that it ta:es u# his who0e attention, we in;ariab0y .ind that the mind whi0e in that
condition, draws an e"tra amount o. ener2y .rom the body. 'ometimes it draws too much, so that e;ery
desire o. the body is, .or the time bein2, sus#ended and the ;ita0ity o. the di..erent #hysica0 or2ans
decreased be0ow norma0. ( man whi0e in this condition .reEuent0y 0oses desire .or .ood, and we a00
:now o. in;entors who ha;e been so absorbed in their e"#eriments that they ha;e neither ta:en nor
desired .ood .or days. *e ha;e a0so .ound the same condition in many others, es#ecia00y amon2
authors, com#osers and artists, where the mind was 2i;en o;er com#0ete0y to the sub@ect at hand. (nd
what is the cause but transmutationF *hen the mind ta:es u# .or its own use a 2reat dea0 o. the ener2y
natura00y em#0oyed in the body, the #ower o. norma0 .unctionin2 wi00 ha;e so decreased that the desire
.or norma0 .unctionin2 wi00 ha;e #ractica00y disa##eared .or the time bein2.
(nother i00ustration with which we are a00 .ami0iar, is where e;ery natura0 desire o. the body disa##ears
com#0ete0y, .or a time, when the mind is com#0ete0y absorbed in some entire0y di..erent desireD and
here we .ind the 0aw that under0ies the cure o. a00 habits. -. you wou0d turn your mind u#on some desire
that was direct0y o##osite to the desire that .eeds your
[#. 2B?
habit, and i. you wou0d 2i;e o;er your who0e attention to that o##osite desire, you wou0d soon draw a00
the ener2y away .rom that desire which #er#etuates the habit. The habit in Euestion there.ore wou0d
soon die o. star;ation. -n the same way, #eo#0e who are inc0ined to be materia0istic cou0d o;ercome that
tendency entire0y by concentratin2 attention constant0y and thorou2h0y u#on the idea0istic side o. 0i.e.
-n this case, those .orces o. the system that are #er#etuatin2 materia0istic conditions wou0d be
transmuted into .iner ener2ies, and wou0d thereby #roceed to bui0d u# idea0istic or more re.ined
conditions o. body, mind and #ersona0ity. ,oth )ature and human e"#erience are .u00 o. i00ustrations o.
transmutation, so that we are not dea0in2 in this study with somethin2 that 0ies outside o. usua0 human
acti;ity. *e are dea0in2 with somethin2 that is ta:in2 #0ace in our systems e;ery minute, and we want
to 0earn how to ta:e better contro0 o. this somethin2, so that we can a##0y the under0yin2 0aw to the best
ad;anta2e.
-n 0earnin2 to a##0y the 0aw o. transmutation, our .irst #ur#ose shou0d be to em#0oy a00 sur#0us ener2y
either in #romotin2 our wor: or in de;e0o#in2 .acu0ties and ta0ents. This #rocess a0one wou0d
#ractica00y doub0e the wor:in2 ca#acity o. any mind, and wou0d steadi0y increase abi0ity and ta0entD and
a0so to turn ener2y to 2ood account that cannot be used in its own channe0 now.
[#. 2BC
To i00ustrate, su##ose you ha;e a desire .or a certain #hysica0 or menta0 action, and you :now that it
wou0d not be #ossib0e to carry out that desire at the time. -nstead o. #ermittin2 the ener2y that is acti;e
in that desire to 2o to waste, you wou0d turn that ener2y into some other channe0 where it cou0d be used
to ad;anta2e now. $ur second #ur#ose shou0d be to direct a00 sur#0us ener2y into the brain and the mind
in case we had more ener2y in our body than we cou0d use, or that was reEuired .or #hysica0
.unctionin2, and thereby become stron2er and more e..icient in a00 menta0 acti;ities. $ur third #ur#ose
shou0d be to transmute a00 re#roducti;e ener2y into ta0ent and 2enius when there was no need o. that
ener2y in its own #articu0ar s#here. (nd in this connection, it is we00 to mention the .act that a man who
is mora00y c0ean, other thin2s bein2 eEua0, has in e;ery instance, 2reater a2i0ity, 2reater ca#acity and
2reater endurance by .ar than the man who is not. *hi0e the 0atter is wastin2 his creati;e ener2ies in
use0ess #0easures, as we00 as in disease #roducin2 habits, the .ormer is turnin2 a00 o. his creati;e ener2y
into abi0ity and 2enius, and the resu0t is e;ident. -n carryin2 out these three #ur#oses we can #re;ent a00
waste o. menta0 and #ersona0 #ower. *e can contro0 our desires com#0ete0yD we can e0iminate im#urity,
and we can turn 0i.e and #ower into channe0s that wi00 in;ariab0y resu0t in 2reater menta0
[#. 2B5
#ower and bri00iancy, i. not mar:ed abi0ity and rare 2enius.
To e"#eriment, turn your who0e attention u#on your mind .or a .ew minutes, and desire 2ent0y to draw
a00 your sur#0us ener2y into the .ie0d o. menta0 action. Then #ermit yourse0. to thin: a0on2 those 0ines
where the mind is inc0ined to be most acti;e. -n a .ew moments you wi00 disco;er the comin2 o. new
ideasD and in many instances, you wi00 .or se;era0 hours recei;e ideas that are bri2hter and more
;a0uab0e than what you ha;e recei;ed .or some time. %e#eat the #rocess 0ater, and a2ain and a2ain .or
many days in succession, and it wi00 be stran2e indeed, i. you do not .ina00y secure a 2rou# o. ideas that
wi00 be worth a 2reat dea0 in your s#ecia0 0ine o. thou2ht or wor:. *hene;er you .ee0 a 2reat dea0 o.
ener2y in your system, and try to direct it into the mind, you wi00 ha;e the same resu0t. -deas wi00 come
Euic:0y and ra#id0y, and amon2 them a00 you wi00 sure0y .ind a .ew that ha;e e"ce#tiona0 merit.
-n 0earnin2 the art o. transmutation, the .irst essentia0 is to train your mind to thin: that a00 sur#0us
ener2y is bein2 turned into the channe0 you ha;e decided u#onD that is, i. you are a business man, you
natura00y wi00 want a00 your sur#0us ener2y to accumu0ate in your business .acu0ties. To secure this
resu0t, thin: constant0y o. your sur#0us ener2y as .0owin2 into those .acu0ties. This mode o. thin:in2
wi00 soon 2i;e your ener2ies the habit o. doin2 what you
[#. 2B8
desire to ha;e done. -t is a we00!:nown 0aw, that i. we continue to thin: dee#0y and #ersistent0y a0on2 a
certain 0ine, )ature wi00 2radua00y ta:e u# that thou2ht and carry it out. (nother 0aw o. im#ortance in
this connection is that i. we concentrate attention u#on a certain .acu0ty or u#on a certain #art o. the
system, we create a tendency amon2 our ener2ies to .0ow towards that .acu0ty or #art. *e understand
there.ore the ;a0ue o. constant0y bearin2 in mind the idea that we wish to rea0iGe. *hat we constant0y
im#ress u#on the mind throu2h our thou2hts and desires, .ina00y becomes a subconscious habit, and
when any 0ine o. action becomes a subconscious habit, it acts automatica00yD that is, it wor:s o. itse0..
,e.ore ta:in2 u# this #ractice, howe;er, it is necessary to determine #ositi;e0y what you actua00y desire
your sur#0us ener2y to do. You must :now what you want. Then continue to want what you want with
a00 the #ower o. desire that you can arouse. +ost minds .ai0 in this res#ect. They do not :now with a
certainty what they wish to accom#0ish or #er.ect. Their ener2ies there.ore are drawn into one channe0
today and another tomorrow, and nothin2 is .inished. -. you are an in;entor, train your mind to thin:
that a00 your sur#0us ener2y is constant0y .0owin2 into your .acu0ties o. in;ention. -. you are a writer,
train your mind to thin: that a00 your sur#0us ener2y is .0owin2 into your 0iterary ta0entsD or whate;er it
is that you may be doin2 or want to do, direct
[#. 2B9
your ener2y accordin20y. You wi00 soon .ind that you wi00 increase in #ower, abi0ity and ca#acity a0on2
the 0ines o. your choice, and i. you continue this #rocess a00 throu2h 0i.e, your abi0ity wi00 continue to
increase, no matter how 0on2 you may 0i;e.
The second essentia0 is to desire dee#0y and #ersistent0y that a00 your sur#0us ener2y sha00 .0ow into
those .unctions or .acu0ties that you ha;e se0ected .or 2reater wor:. *here;er your desire is directed,
there the .orce o. your system wi00 a0so tend to 2o, and herein we .ind another reason why #ersistent
desire has such e"treme ;a0ue. The use o. desire in this connection, howe;er, must a0ways be dee# and
ca0m, and ne;er e"cited or o;erwrou2ht.
The third essentia0 is to #0ace your mind in what may be termed the #sycho0o2ica0 .ie0d, and whi0e
actin2 in that .ie0d, to concentrate u#on that #art or .acu0ty where you want your sur#0us ener2y to
accumu0ate. This essentia0 or #rocess constitutes the rea0 art o. transmutation, thou2h it is by no means
the easiest to acEuire. To master this method a 2reat dea0 o. #ractice wi00 be reEuired, but whene;er
yo0.i can #0ace your mind in the #sycho0o2ica0 .ie0d and concentrate sub@ecti;e0y u#on any #art o. your
system where you want sur#0us ener2y to accumu0ate, a00 your sur#0us ener2y #ositi;e0y wi00
accumu0ate in that #art within a .ew momentsJ time. Throu2h the same #rocess, you can annihi0ate any
desire instantaneous0y, and chan2e a00 the ener2y o. that desire
[#. 2?7
into some other .orce. You can a0so, in the same way, reach your 0atent or dormant ener2ies, and draw
a00 o. those ener2ies into any channe0 where a hi2h order o. acti;ity is desiredD in .act, throu2h this
method, you can #ractica00y ta:e .u00 #ossession o. a00 the #ower, acti;e or 0atent, in your system, and
use it in any way that you may wish. That you shou0d, a.ter you 0earn to a##0y this method success.u00y,
become hi2h0y e..icient in your wor:, is there.ore e;ident, thou2h this is not a00. &"traordinary
ca#acity, menta0 bri00iancy and 2enius can #ositi;e0y be de;e0o#ed throu2h the constant use o. this
method, #ro;ided, howe;er, that nothin2 is done, either in thou2ht, 0i.e or conduct, to inter.ere with the
under0yin2 0aw o. the #rocess.
To #0ace your mind in the #sycho0o2ica0 .ie0d, try to turn your conscious actions into what may be
termed the .iner de#ths o. the #ersona0ityD that is, try to become conscious o. your dee#er 0i.eD try to
.ee0 the undercurrents o. mind and thou2ht and consciousness, and try to act in #er.ect menta0 contact
with those dee#, under0yin2 .orces o. #ersona0ity and menta0ity that 0ie at the .oundation o. your
conscious acti;ity. (n i00ustration in this connection wi00 be .ound ;a0uab0e. *hen you 0isten to music
that seems to touch your sou0, so that you can .ee0 the ;ibrations o. its harmony thri00 e;ery atom o.
your bein2, you are in the #sycho0o2ica0 .ie0d. You are a0i;e in another and a .iner menta0 wor0d, a
menta0
[#. 2?1
wor0d that #ermeates your entire #ersona0 e"istence. You are a0so in the #sycho0o2ica0 .ie0d when you
are stirred by some emotion to the ;ery de#th o. your innermost 0i.e. ( dee#enin2 o. thou2ht, .ee0in2,
0i.e and desire wi00 ta:e the mind, more or 0ess, into the #sycho0o2ica0 .ie0dD and whene;er the mind
be2ins to act in that .ie0d, you shou0d concentrate your attention u#on that .acu0ty or #art o. your
system where you wish e"tra ener2y to accumu0ate. +a:e your concentration a0i;e, so to s#ea:, with
interest, and ma:e e;ery action o. that concentration as dee# as #ossib0e, and a00 your sur#0us ener2y
wi00 #ositi;e0y .0ow towards the #oint o. concentration.
The #ower o. this #rocess can be demonstrated in a ;ery sim#0e manner. 30ace your mind in the
#sycho0o2ica0 .ie0d, and then concentrate sub@ecti;e0y u#on your hand, arousin2 at the time a dee#
desire .or the increase o. circu0ation in your hand. -n a .ew moments, the ;eins on the bac: o. your
hand wi00 be .i00ed to ca#acity, and your hand, e;en thou2h it mi2ht ha;e been co0d in the be2innin2,
wi00 become com.ortab0y warm. (nother e"#eriment that is not on0y interestin2 in this connection, but
may #ro;e ;ery ;a0uab0e, is to concentrate in this same manner u#on your di2esti;e or2ans, in case the
di2esti;e #rocess is retarded. You wi00 soon .ee0 more ener2y accumu0atin2 throu2hout the abdomina0
re2ion, and any un#0easant sensation that you mi2ht ha;e .e0t on account o. indi2estion wi00 disa##ear
entire0yD in
[#. 2?2
.act, e;en chronic indi2estion can be cured in this way i. the method is a##0ied .or a .ew minutes
immediate0y be.ore and a.ter each mea0. The idea is sim#0y this, that when you 2i;e e"tra ener2y to an
or2an, it wi00 be ab0e to #er.orm its .unction #ro#er0y, and whene;er any .unction is #er.ormed
#ro#er0y, any ai0ment that mi2ht ha;e e"isted in the or2an o. that .unction, wi00 disa##ear. ( number o.
simi0ar e"#eriments may be tried, a00 o. which wi00 #ro;e eEua00y interestin2, and besides, wi00 train the
mind to a##0y this 2reat 0aw o. transmutation.
The .o00owin2 e..ects may be secured throu2h transmutationI *or:in2 ca#acity in any #art o. the
#ersona0ity or menta0ity may be constant0y increasedD a00 the ener2y 2enerated in the system may be
em#0oyed #ractica00y and success.u00yD the mind may be made more bri00iant, as it is an e"traordinary
amount o. creati;e ener2y 2oin2 into the mind that in;ariab0y causes menta0 bri00iancy. (ny .acu0ty
se0ected can be 2i;en so much o. this sur#0us ener2y o. the system, that it wi00 a0most .rom the
be2innin2, mani.est an increase in abi0ity, and wi00, in the course o. time, mani.est rare ta0ent and e;en
2enius. +ora0 #urity may become second nature, as a00 that ener2y that was #re;ious0y sEuandered in
im#ure thou2ht, im#ure desire or im#ure action can be transmuted readi0y, and a##0ied in the bui0din2
o. a more ;i2orous #ersona0ity and a more bri00iant mind. ( better contro0 o. a00 the .orces o. the
#ersona0ity may be
[#. 2?9
obtained, and that mysterious somethin2 ca00ed #ersona0 ma2netism may be acEuired to a remar:ab0e
de2ree.
The attainment or accumu0ation o. #ersona0 ma2netism is somethin2 that we a00 desire, and the reason
why is e;ident. *hat is ca00ed #ersona0 ma2netism is the resu0t o. an e"tra amount o. creati;e ener2y
stored u# in the #ersona0ity and caused to circu0ate harmonious0y throu2hout the #ersona0ity. (nd the
e..ect o. this #ower is ;ery mar:ed. 3eo#0e who #ossess it are in;ariab0y more attracti;e, re2ard0ess o.
sha#e and .orm, and they are in;ariab0y more success.u0, no matter what their wor: may be. Hundreds
o. i00ustrations cou0d be mentioned #ro;in2 conc0usi;e0y the e"treme ;a0ue o. #ersona0 ma2netism,
thou2h we are a00 so .ami0iar with the .act that we do not reEuire #roo. in the matter. *hat we want to
:now is what this #ower rea00y is, how it may be #roduced, and why those who #ossess it ha;e such a
2reat ad;anta2e o;er those who do not #ossess it.
To i00ustrate, we may ta:e two women who 0oo: a0i:e in e;ery res#ectD who ha;e the same character
and the same menta0ity, and who are eEua0s in e;ery res#ect but one, and that is that the one has
#ersona0 ma2netism whi0e the other has not. ,ut we need not be to0d o. the .act. The woman who does
not #ossess this #ower cannot be com#ared in any way with the woman who does #ossess it. The
woman who does #ossess this #ower is .ar more attracti;e, .ar more
[#. 2?B
bri00iant, and seems to #ossess Eua0ities o. .ar 2reater worthD and the reason is that #ersona0 ma2netism
tends to hei2hten the e..ect o. e;erythin2 that you are, or that you may do. -. we shou0d com#are two
business men o. eEua0 abi0ity and #ower, the one ha;in2 #ersona0 ma2netism and the other one not, we
shou0d .ind simi0ar resu0ts. The one ha;in2 this #ower wou0d be .ar more success.u0, re2ard0ess o. the
.act that his abi0ity and #ower in other res#ects were the same as his associate. &;en men o. ordinary
abi0ity succeed remar:ab0y when they ha;e #ersona0 ma2netismD and we a00 :now o. women who are as
#0ain as nature cou0d ma:e them, and yet bein2 in #ossession o. #ersona0 ma2netism, are counted
amon2 the most attracti;e to be .ound anywhere. The most ordinary human .orm becomes a thin2 o.
beauty i. made a0i;e with this mysterious #ower, and a #ersona0ity that had no attraction whate;er, wi00
.ascinate e;erybody to a mar:ed de2ree i. char2ed with this #ower. *e a00 :now this to be trueD we are
there.ore dee#0y interested to :now how this #ower mi2ht be secured.
-n the .irst #0ace, we must remember that #ersona0 ma2netism does not e"ercise its #ower by
contro00in2 or in.0uencin2 other minds as many ha;e su##osed. The .act is i. you try to in.0uence
others, you wi00 0ose this #ower, and 0ose it com#0ete0y, no matter how stron2 it may be at the #resent
time. The secret o. #ersona0 ma2netism sim#0y 0ies in the .act
[#. 2??
that it tends to brin2 out into e"#ression the best that is in you, and tends to hei2hten the e..ect o. e;ery
e"#ressionD or, in other words, it causes e;ery e"#ression to act to the best ad;anta2eD thou2h we .ind
this #ower e"ercisin2 its #ecu0iar e..ect, not on0y in the #ersona0ity and in the menta0ity o. the
indi;idua0, but a0so in his wor:.
*hen a musician has this #ower, his music charms to a .ar 2reater de2ree than i. he does not #ossess it.
There is somethin2 not on0y in the sin2in2 ;oice, but a0so in the s#ea:in2 ;oice that indicates the
absence or #resence o. this #ower. *hat it is no one can e"act0y describe, but we :now it is there, and it
adds immeasurab0y to the Eua0ity o. what is e"#ressed throu2h the ;oice. -n the .ie0d o. 0iterature we
.ind the action o. this #ower to be ;ery mar:ed. ( writer who does not #ossess this mysterious .orce
may write we00, but there is somethin2 0ac:in2 in what he has written. $n the other hand, i. he has this
#ower, he 2i;es not on0y added charm to what he has written, but his ideas in;ariab0y a##ear to be more
bri00iant. -n .act, there seems to be a #ower in e;erythin2 he writes that is not ordinari0y .ound on the
#rinted #a2e. $n the sta2e this #ower is one o. the #rinci#a0 .actors, and we .reEuent0y .ind that the
on0y di..erence between the 2ood actor and a #oor one, is the #ossession o. a hi2h de2ree o. #ersona0
ma2netism. )o matter how we00 an actor may act, i. he 0ac:s in this #ower, he cannot succeed on the
[#. 2?C
sta2e. *hen we 2o into the socia0 wor0d, we .ind the same .act. Those who #ossess this #ower are
in;ariab0y the .a;orites, e;en thou2h they may be 0ac:in2 in many other Eua0ities. -n the business wor0d
we .ind in e;ery case that a man who is 0ac:in2 in #ersona0 ma2netism is at a disad;anta2e, whi0e the
one who has an abundance o. this #ower wi00 ha;e no di..icu0ty, other thin2s bein2 eEua0, in wor:in2
himse0. to the .ore.
-n a dee#er study o. this .orce, we .ind that it a..ects e;ery mo;ement o. the body, e;ery action o. the
mind, and e;ery .ee0in2 or e"#ression that mind and #ersona0ity may #roduceD that is, it seems to 2i;e
somethin2 additiona0 to e;ery action or mo;ement, and ma:es e;erythin2 about the indi;idua0 more
attracti;e. *e mi2ht say that this .orce sets o.. e;erythin2 about the #erson to a 2reater ad;anta2e. This
#ower there.ore does not act direct0y u#on others, but acts direct0y u#on the one who has it, and thereby
ma:es the indi;idua0 more stri:in2, as we00 as more attracti;e, both in a##earance and in conduct. *hat
is 2ood in you is made better i. char2ed with this .orce, and e;ery desirab0e e..ort that you may ma:e
#roduces a better e..ect in #ro#ortion. (dded charm, added attracti;eness and added e..iciency!!these
in;ariab0y .o00ow where the indi;idua0 is in #ossession o. a mar:ed de2ree o. this #ower. That which is
beauti.u0 is many times as beauti.u0 where #ersona0 ma2netism is in action, and that
[#. 2?5
which is bri00iant, becomes .ar more bri00iant when combined with this mysterious .orce. +any #eo#0e
are born with it and a##0y it unconscious0y, thou2h the ma@ority who ha;e it, ha;e acEuired it throu2h
;arious .orms o. trainin2. (ny system o. e"ercise that tends to harmoniGe the mo;ements o. the body,
wi00 tend to increase to some e"tent the #ower o. this .orceD thou2h when such e"ercises are combined
with the transmutation o. creati;e ener2y, the resu0ts wi00 be .ar 2reater. The reason .or this is .ound in
the .act that what is ca00ed #ersona0 ma2netism is the resu0t o. a 2reat dea0 o. creati;e ener2y he0d in the
system, or transmuted into harmonious muscu0ar or menta0 acti;ity.
The de;e0o#ment o. this #ower de#ends u#on the #ro#er trainin2 o. the body in rhythmic mo;ements,
and the trainin2 o. the sur#0us ener2y in the system to act harmonious0y a0on2 the 0ines o. constructi;e
action in mind and body. ( ;ery im#ortant essentia0 is to cu0ti;ate #oise, which means #eace and #ower
combined. Try to .ee0 dee#0y ca0m throu2hout your entire system, and at the same time, try to 2i;e .u00
and #ositi;e action to e;ery #ower in your system. Try to ho0d in your system a00 the ener2y 2enerated,
and the mere desire to do this wi00 tend to brin2 about what may be ca00ed accumu0ation o. ener2y. To
e"#eriment, try .or se;era0 minutes to ho0d a00 your ener2y in your #ersona0ity, and at the same time, try
to 2i;e a00 o. that ener2y harmonious
[#. 2?8
action within your #ersona0ity. -n a .ew moments, you wi00 actua00y .ee0 a0i;e with #ower, and i. you
ha;e succeeded ;ery we00 with your e"#eriment, you wi00 rea00y .ee0 0i:e a stora2e battery .or the time
bein2. You wi00 ha;e so much ener2y that you wi00 .ee0 as i. you cou0d do a0most anythin2. &"#eriment
in this way at .reEuent inter;a0s unti0 you 2et your system into the habit o. carryin2 out this #rocess
unconscious0y. You wi00 thereby cause your sur#0us ener2y to accumu0ate more and more in your
system, and you wi00 #roduce what may be ca00ed a hi2h0y char2ed condition o. your #ersona0ity, a
condition that in;ariab0y means the attainment o. #ersona0 ma2netism. To secure this resu0t, howe;er, it
is necessary to :ee# the mind in an undisturbed attitude, to a;oid a00 bad habits, #hysica0 or menta0, to
be in harmony with e;erythin2 and e;erybody, and to e"ercise .u00 se0.!contro0 under e;ery
circumstance.
-n cu0ti;atin2 this #ower, rea0iGe that it is the resu0t o. sur#0us ener2y he0d in the system, and caused to
circu0ate harmonious0y throu2h e;ery #art o. the systemD remember that it is a #ower that does not act
intentiona00y u#on #ersons or circumstancesD that its aim is not to contro0 or in.0uence anybody, but
sim#0y to act within the indi;idua0 se0., and hei2hten the e..ect o. e;erythin2 that he may be or do.
[#. 2?9
)e;er thin: or s#ea: o. that which you do not wish to ha##en.
The whine, the stin2 and the si2h!!these three must ne;er a##ear in a sin20e thou2ht or a sin20e word.
You can win ten times as many .riends by ta0:in2 ha##iness as you can by ta0:in2 troub0e. (nd the
more rea0 .riends you ha;e the 0ess troub0e you wi00 ha;e.
'#ea: we00 o. e;erythin2 2ood you .ind and mean it. *hen you .ind what you do not 0i:e :ee# Euiet.
The 0ess you thin: or s#ea: o. what you do not 0i:e the more you ha;e o. what you do 0i:e.
+a2ni.y the 2oodD em#hasiGe that which has worthD and ta0: on0y o. those thin2s that shou0d 0i;e and
2row.
*hen you ha;e somethin2 2ood to say, say it. *hen you ha;e somethin2 i00 to say, say somethin2 e0se.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 2C7 [#. 2C1

CH(3T&% A<--

TH& ,U-LD-)1 3$*&% $F C$)'T%UCT-<& '3&&CH
There is a science o. s#eech, and whoe;er wishes to #romote his we0.are and ad;ancement must
understand this science thorou2h0y and re2u0ate his s#eech accordin20y. &;ery word that is s#o:en
e"ercises a #ower in #ersona0 0i.e, and that #ower wi00 wor: either .or or a2ainst the #erson, de#endin2
u#on the nature o. the word. You can ta0: yourse0. into troub0e, #o;erty or disease, and you can ta0:
yourse0. into harmony, hea0th and #ros#erity. -n brie., you can ta0: yourse0. into a0most any condition,
desirab0e or undesirab0e.
&;ery word is an e"#ression and e;ery e"#ression #roduces a tendency in some #art o. the system. This
tendency may a##ear in the mind, in the body, in the chemica0 0i.e o. the body, in the wor0d o. desire, in
character, amon2 the ;arious .acu0ties, or anywhere in the #ersona0ity, and wi00 wor: itse0. out where;er
it a##ears. $ur e"#ressions determine 0ar2e0y where we are to 2o, what we are to accom#0ish, and how
we are to meet those conditions throu2h which we may #ass.
[#. 2C2
*hen our e"#ressions #roduce tendencies towards sic:ness and .ai0ure, we wi00 be2in to mo;e towards
those conditions, and i. the tendency is ;ery stron2, a00 the creati;e ener2ies in the system wi00 mo;e in
the same direction, .ocusin2 their e..orts u#on sic:ness and .ai0ure, or ta:in2 those conditions as their
mode0s, and thereby #roducin2 such conditions in the system. $n the other hand, when our e"#ressions
#roduce tendencies towards hea0th, ha##iness, #ower and success, we wi00 be2in to mo;e towards those
thin2s, and in 0i:e manner create them in a measure.
&;ery word has an inner 0i.e .orce, sometimes ca00ed the hidden #ower o. words, and it is the nature o.
this #ower that determines whether the e"#ression is to be .a;orab0e or not. This #ower may be
constructi;e or destructi;e. -t may mo;e towards the su#erior or the in.erior. -t may #romote your
#ur#ose in 0i.e or it may retard that #ur#ose, and it is the stron2est when it is dee#0y .e0t. There.ore, the
words which we inward0y .ee0 are the words that act as turnin2 #oints in 0i.e. *hen you .ee0 that
troub0e is comin2, and e"#ress that .ee0in2 in your s#eech, you are actua00y turnin2 in your #ath and are
be2innin2 to mo;e towards that troub0e. -n addition, you are creatin2 troub0ed conditions in your
system. *e a00 :now that the more troub0e we .ee0 in the midst o. troub0e, the more troub0esome that
troub0e wi00 become. (nd we a0so :now that that #erson who retains #oise and se0.!contro0 in the
[#. 2C9
midst o. troub0e, wi00 #ass throu2h it a00 without bein2 serious0y a..ectedD and when it is o;er, is much
wiser and stron2er .or the e"#erience.
*hen you .ee0 that better days are comin2, and e"#ress that .ee0in2 in your s#eech, you turn a00 the
#ower o. your bein2 towards the idea0 o. better days, and those #owers wi00 be2in to create the better in
your 0i.e. *hene;er you ta0: about success, ad;ancement, or any desirab0e condition, try to e"#ress the
.ee0in2 o. those thin2s in your words. This inner .ee0in2 determines the tendencies o. your creati;e
#owersD there.ore, when you .ee0 success in your s#eech, you cause the creati;e #owers to create
Eua0ities in yourse0. that can #roduce success, whi0e i. you e"#ress the .ee0in2 o. doubt, .ai0ure or 0oss
in your words, those creati;e #owers wi00 #roduce in.eriority, disturbance, discord, and a tendency to
mista:es. -t is in this way that the thin2 we .ear comes u#on us. Fear is a .ee0in2 that .ee0s the comin2
o. i00s or other thin2s we do not wantD and as we a0ways e"#ress throu2h our words the .ee0in2s that we
.ear, we .orm tendencies toward those thin2s, and the creati;e #owers within us wi00 #roduce them.
*hether the inner 0i.e .orce o. a word wi00 be constructi;e or destructi;e de#ends u#on se;era0 .actors,
the most im#ortant o. which are the tone, the moti;e and the idea. The tone o. e;ery word shou0d be
harmonious, who0esome, #0easin2, and
[#. 2CB
shou0d con;ey a dee# and serene e"#ression. *ords that e"#ress whines, discontent, sarcasm,
a22ressi;eness and the 0i:e are destructi;eD so much so, that no one can a..ord to em#0oy them under
any circumstance whate;er. )othin2 is e;er 2ained by com#0aints that are com#0ainin2, nor by
criticisms that criticise. *hen thin2s are not ri2ht, state so in a tone o. ;oice that is .irm and stron2, but
:ind. ( wron2ed customer who em#0oys sweetness o. tone as we00 as .irmness o. e"#ression is one who
wi00 recei;e the .irst attention and the best attention, and nothin2 wi00 be 0e.t unturned unti0 the matter is
set ri2ht. The words that wound others do .ar more in@ury to the #erson who 2i;es them e"#ression. )o
one there.ore can a..ord to 2i;e e"#ression to a sin20e word that may tend to wound. *ords o.
constructi;e #ower are a0ways dee#0y .e0t. They are ne;er 0oud or con.usin2, but a0ways Euiet and
serene, .i00ed with the ;ery s#irit o. con;iction.
)e;er 2i;e e"#ression to what you do not wish to encoura2e. The more you ta0: about a thin2 the more
you he0# it a0on2. The /wa00s ha;e ears/ and the wor0d is .u00 o. minds that wi00 act u#on your
su22estion. )e;er mention the dar: side o. anythin2. -t wi00 inter.ere with your we0.are. To te00 your
troub0es may 2i;e you tem#orary re0ie., but it is scatterin2 seed broadcast that wi00 #roduce another
cro# o. more troub0e. -. you ha;e troub0es, turn your bac: u#on them and #roceed to ta0: about
[#. 2C?
harmony, .reedom, attainment and success, and .ee0 dee#0y the s#irit o. these new and better
conditions. Thus you wi00 be2in to create .or yourse0. a new 0i.e, new o##ortunities, new en;ironment
and a new wor0d. )e;er s#ea: un0ess you ha;e somethin2 to say that 2i;es cheer, encoura2ement,
in.ormation or who0esome entertainment. To ta0: .or the mere sa:e o. ta0:in2 is to throw #recious
ener2y away, and no human chatterbo" wi00 e;er acEuire 2reatness.
The moti;e bac: o. e;ery word shou0d be constructi;e, and the 0i.e e"#ressed in e;ery word shou0d
con;ey the 0ar2er, the better and the su#erior. 'uch words ha;e bui0din2 #ower, and are additions to 0i.e
o. e"treme ;a0ue. &;ery word shou0d e"#ress, as .ar as #ossib0e, the abso0ute truth, and shou0d ne;er
con;ey ideas that are sim#0y indicated by a##earances.
*hat is meant by s#ea:in2 the abso0ute truth, howe;er, is a matter that the ma@ority do not understand,
and as it is a ;ery 0ar2e sub@ect, it wou0d reEuire #a2es to 2i;e e;en a brie. scienti.ic de.inition. ,ut .or
#ractica0 #ur#oses, the sub@ect can be made su..icient0y c0ear throu2h the use o. a .ew i00ustrations
ta:en .rom the wor0dJs dai0y s#eech. 3eo#0e who thin: they ha;e to say somethin2 and ha;e nothin2 in
#articu0ar to say, a0ways ta:e re.u2e in a brie. descri#tion o. the weather. -n their descri#tions they
usua00y em#0oy such e"#ressions as /-t is terrib0y hot,/ /-t is an aw.u0 day,/ /This is
[#. 2CC
terrib0e weather,/ /This is a miserab0y co0d day,/ and so on. ,ut such e"#ressions do not chan2e the
weather, and there is no use o. ta0:in2 i. your words are not to be o. ;a0ue in some way. You may say
a00 sorts o. disa2reeab0e thin2s about the weather without chan2in2 the weather in the 0east, but wi00
such e"#ressions 0ea;e you unchan2edF 3ositi;e0y notN *hene;er you dec0are that somethin2 is
horrib0e, you cause horrib0e thou2hts to send their actions a00 throu2h your ner;ous system. These
actions may be wea:, but many dro#s, no matter how sma00, wi00 .ina00y wear away a roc:.
*hen #eo#0e ta0: about themse0;es, they se0dom .ai0 to 2i;e e"#ression to a score o. detrimenta0
statements. Here are a .ewI /- canJt stand this,/ /- .ee0 so tired,/ /- cannot bear to thin: o. it,/ /- am
thorou2h0y dis2usted,/ /- am so susce#tib0e to c0imatic chan2es,/ /- am so sensiti;e and so easi0y
disturbed,/ /- am 2ettin2 wea: and ner;ous,/ /+y memory is .ai0in2,/ /- am 2ettin2 o0d,/ /- cannot
wor: the way - used to,/ /+y stren2th is 2radua00y 0ea;in2 me,/ /There is no chance .or me any more,/
/&;erythin2 in 0i.e is u#hi00 wor:,/ /- ha;e #assed a miserab0e ni2ht,/ /This has been a hard day,/ /-
ha;e nothin2 but troub0e and bad 0uc:,/ /You :now - am human and so ;ery wea:,/ /There is a0ways
somethin2 wron2 no matter how hard you try,/ /You :now - ha;e to be so ;ery care.u0
[#. 2C5
about what - eat as near0y e;erythin2 disa2rees with me./
( thousand other statements, a00 o. them destructi;e, mi2ht be mentioned, but any one who understands
the #ower o. thou2ht wi00 rea0iGe at once that such statements can ne;er be otherwise but in@urious and
shou0d there.ore be a;oided abso0ute0y. ,ut these statements are not on0y in@urious!!they are a0so
untrue!!abso0ute0y untrue in e;ery sense o. the term.
The .act is you can stand a0most anythin2 i. you .or2et your human wea:ness and array yourse0. in
s#iritua0 stren2th. You do not ha;e to 2et tired. *or: does not ma:e any one tired so 0on2 as he 2ets
ei2ht hours o. s0ee# e;ery ni2ht. -t is wron2 thin:in2 that ma:es #eo#0e tired. These are scienti.ic .acts.
That #erson who #ermits himse0. to become dis2usted at anythin2 whate;er is ta0:in2 himse0. down to
the #0ane o. in.eriority. *hen you .ee0 dis2usted you thin: dis2ustin2 thou2hts, and such thou2hts c0o2
the mind. You cannot a..ord to thin: dis2ustin2 thou2hts sim#0y because somethin2 e0se is dis2ustin2,
because we dai0y become 0i:e the thou2hts we thin:. *e cannot im#ro;e disa2reeab0e thin2s by
ma:in2 ourse0;es disa2reeab0e. Two wron2s ne;er made a ri2ht. The #ro#er course is to .or2i;e the
wron2!doer, .or2et the wron2 and then do somethin2 substantia0 to ri2ht the who0e matter. *hen we
thin: :ind0y o. the weather, #0ace ourse0;es
[#. 2C8
in harmony with )ature, thin: #ro#er0y and dress #ro#er0y, we sha00 not be susce#tib0e to chan2es in
the atmos#hereD but so 0on2 as we say that we are e..ected by chan2in2 atmos#heres, we not on0y ma:e
ourse0;es ne2ati;e and susce#tib0e, but we a0so #roduce detrimenta0 e..ects in our systems throu2h our
own unwho0esome be0ie.s. The man who constant0y thin:s he is easi0y disturbed disturbs himse0..
*hen we are in harmony with e;erythin2 inc0udin2 ourse0;es and re.use to be otherwise, nothin2 wi00
e;er disturb us. That #erson who is ner;ous can ma:e the matter worse by sayin2 that he is ner;ous,
because such a statement is a ner;ous statement and is .u00 o. discord. *hen we be2in to .ee0 ner;ous,
we can remedy the matter abso0ute0y by reso0;in2 to remain ca0m, and by em#0oyin2 on0y Euiet,
who0esome and constructi;e s#eech. Your words wi00 cause you to mo;e in the direction indicated by
the nature o. those words, and it is @ust as easy to use words that brin2 ca0mness and #oise, as those that
brin2 inharmony and con.usion.
+odern science has demonstrated conc0usi;e0y that there is nothin2 about a #erson that 2ets o0d.
There.ore, to say that you are 2ettin2 o0d is to #ersist in s#ea:in2 the untruth, and it is but natura0 that
you shou0d rea# as you sow. *e must remember that a .a0se a##earance comes .rom the #ractice o.
@ud2in2 .rom a##earances. To state that your stren2th is .ai0in2 is 0i:ewise to s#ea: the untruth. There is
[#. 2C9
but one stren2th in the uni;erse!!the stren2th o. the 'u#reme!!and that stren2th can ne;er .ai0. You may
ha;e as much o. that stren2th as you desire. (00 that is necessary .or you to do is to 0i;e in #er.ect touch
with the 'u#reme, and ne;er thin:, do or say anythin2 that wi00 inter.ere with that sub0ime oneness. The
stren2th o. the 'u#reme is @ust as ab0e to .i00 your system with 0i.e and #ower now as it was at any time
in the #ast. There.ore, there is no rea0 reason whate;er why your #owers shou0d diminish. ,e true to the
truth and your #ower wi00 #er#etua00y increase.
The be0ie. that there are no o##ortunities .or you is caused by the .act that you ha;e hidden yourse0. in
a ca;e o. in.eriority. 1o out into the 0i.e o. worth, abi0ity and com#etence, and you wi00 .ind more
o##ortunities than you can use. The wor0d is e;er in search o. com#etent minds, and modern
:now0ed2e has made it #ossib0e .or man to de;e0o# his abi0ity. )o one there.ore has any 0e2itimate
reason .or s#ea:in2 o. hard 0uc: or hard times un0ess he #re.ers to 0i;e in want. The more you com#0ain
about hard times, the harder times wi00 become .or you, whi0e i. you reso0;e to .or2et that there is such
a thin2 as .ai0ure and #roceed to ma:e your own 0i.e as you wish it to be, the turn in the 0ane wi00 sure0y
come.
The idea that the #athway o. 0i.e is a00 u#hi00 wor: is a0so a .a0se one, and i. we 2i;e that idea
e"#ression we are sim#0y #0acin2 obstac0es in our way.
[#. 257
[#ara2ra#h continues )othin2 is u#hi00 wor: when we a##roach it #ro#er0y, and there is nothin2 that
he0#s more to #0ace us in true re0ationshi# with thin2s than true e"#ression.
-. the ni2ht has been un#0easant, ne;er mention the .act .or a moment. To ta0: about it wi00 on0y
#roduce more un#0easantness in your system. There is nothin2 wron2 about the ni2ht. The
un#0easantness was most 0i:e0y #roduced by your own #er;erse a##etite, or by some rec:0ess
ine"cusab0e act. For2i;e yourse0. and dec0are that you wi00 ne;er abuse nature any more. 'uch #ower.u0
words i. re#eated o.ten, wi00 turn the tendency o. your habits, and your 0i.e wi00 become natura0 and
who0esome.
)o day wou0d be hard i. we met a00 thin2s with the con;iction that we are eEua0 to e;ery occasion. Li;e
#ro#er0y, thin: #ro#er0y, wor: #ro#er0y and ta0: #ro#er0y, and troub0e and i00!0uc: wi00 not troub0e you
serious0y any more. That #erson who dec0ares that there is a0ways somethin2 wron2 is a0ways doin2
somethin2 to ma:e thin2s wron2. *hen we ha;e wron2 on the brain we wi00 ma:e many mista:es, so
there wi00 a0ways be somethin2 wron2 brewin2 .or us. *hen wron2 thin2s come, set them ri2ht and
0oo: u#on the e"#erience as an o##ortunity .or you to de;e0o# 2reater mastershi#.
*hen you a2ree with yourse0., a00 who0esome and #ro#er0y #re#ared .ood wi00 a2ree with you. ,ut you
cannot e"#ect .ood to a2ree with you so 0on2 as
[#. 251
you are disa2reeab0eD and to dec0are that this or that a0ways disa2rees with you, is to .i00 your system
with disa2reeab0e thou2hts, disturbed actions and conditions o. discord. That nature can di2est .ood
under such circumstances no one can @ust0y e"#ect. There is nothin2 that in@ures di2estion more than
the habit o. .indin2 .au0t with the .ood. -. you do not thin: that you can eat this or that, 0ea;e it a0one,
but 0ea;e it a0one menta00y as we00 as #hysica00y. -t is not enou2h to dro# a disa2reeab0e thin2 .rom your
handsD you must a0so dro# it .rom your mind.
%emember, you are menta00y 0i;in2 with e;erythin2 that you ta0: about, and there is nothin2 that a..ects
us more than that which we ta:e into our menta0 0i.e. -t is there.ore not on0y necessary to s#ea: the
truth about a00 thin2s, but a0so to a;oid s#ea:in2 about those thin2s that are unwho0esome. To s#ea:
about that which is wron2 or in.erior is ne;er who0esome, no matter how c0ose0y we thin: we stand by
the .acts. 'eemin2 .acts, or what is ca00ed re0ati;e truth, shou0d ne;er recei;e e"#ression un0ess they
dea0 with that which is conduci;e to hi2her worthD and when circumstances com#e0 us to ma:e
e"ce#tions to this ru0e, we shou0d a;oid 2i;in2 any .ee0in2 to what we say.
The 2reatest essentia0, howe;er, is to ma:e a00 s#eech constructi;e. 'earch .or the rea0 truth that is at
the .oundation o. a00 0i.e, and then 2i;e e"#ression to such words as con;ey the .u00 si2ni.icance to
[#. 252
that truth. The resu0ts, to say the 0east, wi00 be e"traordinary.
-n dai0y con;ersation, the 0aw o. constructi;e s#eech shou0d be most conscientious0y a##0ied. *hat we
say to others wi00 determine to a considerab0e de2ree what they are to thin:, and what tendencies their
menta0 actions are to .o00owD and since man is the #roduct o. his thou2ht, con;ersation becomes a most
im#ortant .actor in man.
*e steadi0y 2row into the 0i:eness o. that which we thin: o. the most, and what we are to thin: about
de#ends 0ar2e0y u#on the mode, the nature and the sub@ect matter o. our con;ersation. *hen
con;ersation ori2inates or intensi.ies the tendency to thin: about the wron2, the ordinary or the in.erior,
it becomes destructi;e, and 0i:ewise it tends to :ee# be.ore mind the .au0ts and de.ects that may e"ist in
human nature. To be constructi;e, con;ersation shou0d tend to turn attention u#on the better side, the
stron2er side, the su#erior side o. a00 thin2s, and shou0d 2i;e the idea0 the most #rominent #0ace in
thou2ht, s#eech or e"#ression. (00 con;ersation shou0d be so .ormed that it may tend to mo;e the mind
towards the hi2her domains o. thou2ht, and shou0d ma:e e;erybody more :een0y conscious o. the
2reater #ossibi0ities that e"ist within them. )o word shou0d e;er be s#o:en that wi00, in any way, brin2
the #ersonJs .au0ts or short!comin2s be.ore his mind, nor shou0d any .orm o. s#eech be #ermitted that
may
[#. 259
cause sadness, o..ense, de#ression or #ain. &;ery word shou0d con;ey ho#e, encoura2ement and
sunshine.
To constant0y remind a #erson o. his .au0ts is to cause him to become more :een0y conscious o. those
.au0ts. He wi00 thin: more and more about his .au0ts, and wi00 thereby cause his .au0ts to become more
#rominent and more troub0esome than they e;er were be.ore. The more we thin: about our wea:ness,
the wea:er we becomeD and the more we ta0: about wea:ness, the more we thin: about wea:ness.
Con;ersation there.ore shou0d ne;er touch u#on those thin2s that we do not wish to retain or de;e0o#.
The on0y way to remo;e wea:ness is to de;e0o# stren2th, and to de;e0o# stren2th we must :ee#
attention constant0y u#on the Eua0ity o. stren2th. *e de;e0o# what we thin: about #ro;ided a00 thin:in2
has de#th, Eua0ity and continuity.
Con;ersation has e"ce#tiona0 ;a0ue in the trainin2 o. youn2 minds, and in many instances may
com#0ete0y chan2e the destinies o. these minds. To #ro#er0y train a chi0d, his attention shou0d be
directed as much as #ossib0e u#on those Eua0ities that ha;e worth and that are desired in his
de;e0o#mentD and the way he is s#o:en to wi00 0ar2e0y determine where he is to 2i;e the 2reater #art o.
his attention. To sco0d a chi0d is to remind him o. his .au0ts. &;ery time he is reminded o. his .au0ts he
2i;es more attention, more thou2ht, and more stren2th to those
[#. 25B
.au0ts. His 2ood Eua0ities are thereby made wea:er whi0e his bad Eua0ities are made worse. -t is not
#ossib0e to im#ro;e the mind and the character o. the chi0d by constant0y te00in2 him not to do /this/ or
/that./ (s a ru0e, it wi00 increase his desire to do this other thin2, and he wi00 cease on0y throu2h .ear, or
a.ter ha;in2 wasted a 2reat dea0 o. time in e"#eriences that ha;e become both dis2ustin2 and bitter.
-t is the tendency o. e;ery mind to desire to do what it is to0d not to do, the reason bein2 that ne2ati;e
commands are near0y a0ways associated with .earD and when the mind is in the attitude o. .ear, or dread
or curiosity, it is ;ery easi0y im#ressed by whate;er it may be thin:in2 about.
*hen we are warned we either enter a state o. .ear or one o. curiosity, and whi0e in those states, our
minds are so dee#0y and so easi0y im#ressed by that .rom which we are warned, that we 2i;e it our
who0e attention. The resu0t is we thin: so much about it that we become a0most com#0ete0y absorbed in
itD and we are carried away, so to s#ea:, not away .rom the dan2er, but into it.
*hen any one is 2oin2 wron2, it is a mista:e to warn him not to 2o .urther. -t is a0so a mista:e to 0ea;e
him a0one. The #ro#er course is to ca00 his attention to somethin2 better, and .rame our con;ersation in
such a way that he becomes who00y absorbed in the better. He wi00 then .or2et his o0d mista:es,
[#. 25?
his o0d .au0ts and his o0d desires, and wi00 2i;e a00 his 0i.e and #ower to the bui0din2 o. that better which
has en2a2ed his new interest.
The same 0aw may be em#0oyed to #re;ent sic:ness and .ai0ure. *hen the mind becomes so com#0ete0y
absorbed in #er.ect hea0th that a00 sic:ness is .or2otten, a00 the #owers o. mind wi00 #roceed to create
hea0th, and e;ery trace o. sic:ness wi00 soon disa##ear. *hen the mind becomes so com#0ete0y
absorbed in hi2her attainments and in 2reater achie;ements that a00 thou2ht o. .ai0ure is .or2otten, a00
the .orces o. mind wi00 be2in to wor: .or the #romotion o. those attainments and achie;ements. The
#erson wi00 be 2ainin2 2round e;ery day, and 2reater success wi00 #ositi;e0y .o00ow.
To cause the mind to .or2et the wron2, the 0esser and the in.erior, constructi;e con;ersation may be
em#0oyed with un.ai0in2 resu0tsD in .act, such con;ersation must be em#0oyed i. the mind is to ad;ance
and de;e0o#. $ur con;ersation must be in #er.ect accord with our ambitions, our desires, and our
idea0s, and a00 our e"#ressions must aim to #romote the rea0 #ur#ose we ha;e in ;iew.
-t is the tendency o. near0y e;ery mind to try to ma:e his .riends #er.ect accordin2 to his own idea o.
#er.ection, and he usua00y #roceeds by constant0y ta0:in2 to his .riends about their .au0ts, and what they
shou0d not do in order to become as #er.ect as his idea0. 3arents, as a ru0e, do the same with their
[#. 25C
chi0dren, not :nowin2 that throu2h this method many are made worseD and it is on0y those who are ;ery
stron2 in mind and character that are not ad;erse0y a..ected by this method.
To he0# our .riends or our chi0dren to become idea0, we shou0d ne;er mention their .au0ts. $ur
con;ersation shou0d dea0 with the stron2 #oints o. character and the 2reater #ossibi0ities o. mind. *e
shou0d so .rame our con;ersation that we tend to ma:e e;erybody .ee0 there is somethin2 in them. $ur
con;ersation shou0d ha;e an o#timistic tendency and an ascendin2 tone. -t shou0d dea0 with those
thin2s in 0i.e that are worth whi0e, and it shou0d a0ways 2i;e the idea0 the 2reatest #rominence.
*ea:nesses o. human nature shou0d be reco2niGed as 0itt0e as #ossib0e, and shou0d se0dom, i. e;er, be
mentioned. *hen #eo#0e en2a2e in destructi;e con;ersation in our midst we shou0d try to chan2e the
sub@ect, by ca00in2 their attention to the better side. There a0ways is another and a better sideD and when
e"amined c0ose0y wi00 be .ound to be .ar 2reater and in.inite0y more im#ortant than the ordinary side.
(dmirab0e Eua0ities e"ist e;erywhere, and it wi00 #ro;e #ro.itab0e to 2i;e these our undi;ided attention.
[#. 255
The .irst mar: o. a master mind is that he is ab0e to #romote his own #er#etua0 im#ro;ement. The
second is that he is ab0e to be stron2, @oyous and serene under e;ery circumstance.
The ima2inin2 .acu0ty is the creati;e .acu0ty o. the mind, the .acu0ty that creates #0ans, methods and
ideas. $ur ima2ination there.ore must a0ways be c0ear, 0o.ty, who0esome and constructi;e i. we wou0d
create su#erior ideas and bui0d .or 2reater thin2s.
,e.ore you can ha;e 2reater success you must become a 2reater man. ,e.ore you can become a 2reater
man you must reach out toward the new and the 2reater a0on2 a00 0inesD and this is #ossib0e on0y
throu2h the constructi;e use o. ima2ination.
You 2et your best ideas when your mind acts in the u##er story. (nd in a00 .ie0ds o. action it is the best
ideas that win.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 258 [#. 259

CH(3T&% A<---

-+(1-)(T-$) ()D TH& +('T&% +-)D
The .orces o. the human system must ha;e somethin2 de.inite to wor: .orD that is, they must ha;e an
idea0 u#on which to concentrate their attention, or some mode0 or #attern to .o00ow as they #roceed with
their constructi;e actions.
To .orm this mode0, it is the #ower o. ima2ination that must be em#0oyed, and that #ower must, in each
case, be a##0ied constructi;e0y. *hat we ima2ine becomes a #attern .or the creati;e ener2ies o. mind
and #ersona0ity, and as the creations o. these ener2ies determine what we are to become and attain, we
rea0iGe that the ima2in2 .acu0ty is one o. the most im#ortant o. a00 our .acu0ties. *e there.ore cannot
a..ord to 0ose a moment in 0earnin2 how to a##0y it accordin2 to the 0aws o. menta0 construction and
2rowth.
To #roceed, ima2ine yourse0. becomin2 and attainin2 what you wish to become and attain. This wi00
2i;e your ener2ies a mode0, both o. your 2reater .uture se0. and your 2reater .uture achie;ements.
*hen you thin: o. your .uture, a0ways ima2ine success
[#. 287
and 2reater thin2s, and ha;e no .ear as to resu0ts. -. you .ear, you 2i;e your creati;e ener2ies a mode0 o.
.ai0ure, and they wi00 accordin20y #roceed to create .ai0ure. Then we must a0so remember i. we wish to
succeed, our .acu0ties must wor: success.u00y, but no .acu0ty can wor: success.u00y when .i00ed with
.ear. -t is on0y when constant0y ins#ired by the idea o. success than any .acu0ty or #ower in the human
system can do its best.
To ins#ire our .acu0ties with this idea, we shou0d a0ways ima2ine ourse0;es obtainin2 success. The
#icture o. success shou0d be #0aced u#on a00 the wa00s oL the mind, so that the #owers within us wi00 see
success, and success on0y as their 2oa0. Han2 u# #ictures in your mind that wi00 ins#ire you to do your
bestD han2 u# #ictures in your mind that wi00 cause you to thin: constant0y o. that which you desire to
accom#0ish, and this you may do by ima2inin2 yourse0. bein2 that 2reater somethin2 that you want to
be and doin2 that 2reater somethin2 that you want to do.
(n e"ce00ent #ractice is to use your s#are moments in creatin2 such #ictures in your ima2ination and
#0acin2 them in the most cons#icuous #osition o. your mind, so that a00 your .acu0ties and #owers can
see them at a00 times. *e are a0ways ima2inin2 somethin2, -t is #ractica00y im#ossib0e to be awa:e
without ima2inin2 somethin2. Then why not ima2ine
[#. 281
somethin2 at a00 times that wi00 ins#ire the #owers within us to do 2reater and 2reater thin2sF
To aid the ima2ination in #icturin2 the 2reater, the hi2her and better, we shou0d /hitch our wa2on to a
star./ The star may be somethin2 Euite out o. reach as .ar as #resent circumstances indicate, but i. we
hitch our wa2on to somethin2 in such a 0o.ty #osition, our mind wi00 be2in to ta:e win2s. -t wi00 no
0on2er be 0i:e a worm craw0in2 in the dust. *e sha00 be2in to rise and continue to rise.
The on0y thin2 that can cause the mind to rise is ima2ination. The on0y thin2 that can ma:e the mind
0ar2er than it is, is . The on0y thin2 that can ma:e the mind act a0on2 new 0ines is ima2ination. This
bein2 true, it is unwise to use the ima2ination .or any other #ur#ose than .or the best that we can thin:
or do.
-n this connection, there are a .ew su22estions that wi00 be .ound o. s#ecia0 ;a0ue. First, ma:e u# your
mind as to what you rea00y want in e;ery res#ect. Determine what surroundin2s or en;ironment you
want. Decide u#on the :ind o. .riends you want and what :ind o. wor: you wou0d #re.er. +a:e a00
those idea0s so 2ood and so #er.ect that you wi00 ha;e no occasion to chan2e them. Then .i" those
idea0s so c0ear0y in mind that you can see them at a00 times, and #roceed to desire their rea0iGation with
a00 the #ower o. mind and sou0. +a:e that your .irst ste#.
[#. 282
Your second ste# shou0d be to ima2ine yourse0. 0i;in2 in those surroundin2s that you ha;e se0ected as
your idea0D then ma:e it a #oint to 0i;e in that ima2ination e;ery moment o. e;ery day. -nstead o.
ima2inin2 a number o. use0ess thin2s durin2 s#are moments, as #eo#0e usua00y do, ima2ine yourse0.
0i;in2 in those surroundin2s and those idea0s. -ma2ine yourse0. in the #resence o. .riends that are
e"act0y what you wish your idea0 .riends to be, and #ermit your .ancy to run as .ar as it may wish a0on2
a00 o. those idea0istic 0ines. -. you ha;e not .ound your wor:, #roceed to ima2ine yourse0. doin2 what
you wish to do. -. you ha;e a0ready .ound your wor:, ima2ine yourse0. doin2 that wor: as we00 as you
wou0d wish, and ima2ine the comin2 o. resu0ts as 0ar2e as your 2reatest desires cou0d e"#ect. De;ote
e;ery moment o. your s#are time to the #0acin2 o. those idea0s be.ore your attention, and you wi00 2i;e
your #ower and .orces somethin2 stron2 and de.inite to wor: .or. &;ery menta0 .orce is an artist, and it
#aints accordin2 to the mode0. *hat you ima2ine is the mode0, and there is not a sin20e menta0 action
that is not ins#ired or ca00ed .orth into action by some #icture or mode0 which the ima2ination has
#roduced.
The ima2ination can ca00 .orth the ordinary or the e"traordinary. -t can 2i;e the #owers o. your bein2 an
in.erior mode0 or an e"traordinary mode0, and i. the ima2ination is not directed to #roduce the
[#. 289
e"traordinary and the su#erior, it is Euite 0i:e0y to #roduce the ordinary and the in.erior. Your second
ste#, there.ore, shou0d be to ima2ine yourse0. actua00y 0i;in2 in those surroundin2s that you ha;e
se0ected as your idea0, and in actua00y becomin2 and doin2 what you are determined to become and do.
This #ractice wou0d, in the .irst #0ace, 2i;e you a 2reat dea0 o. #0easure, because i. you ha;e de.inite
idea0s and ima2ine yourse0. attainin2 those idea0s, you wi00 certain0y en@oy yourse0. to a mar:ed de2ree
.or the time bein2. ,ut in addition to that en@oyment, you wi00 2radua00y and steadi0y be trainin2 your
mind to wor: .or those 2reater thin2s. The mind wi00 wor: .or that which is u##ermost in thou2ht and
ima2ination. There.ore, we shou0d in;ariab0y #0ace our hi2hest idea0s u##ermost, so that the who0e o.
our attention may be concentrated u#on those idea0s, and a00 the #owers o. our mind and #ersona0ity
directed to wor: .or those idea0s.
Your third ste# shou0d be to #roceed to a##0y the #ower o. desire, the #ower o. wi00, the #ower o.
scienti.ic thou2ht, and in brie., a00 your #owers, in tryin2 to rea0iGe those beauti.u0 idea0s that you
continue to ima2ine as your own. Do as the ancient Hebrews did. First ma:e your #rediction. Then 2o
to wor: and ma:e it come true. *hat you ima2ine concernin2 your 2reater .uture is your #rediction,
and you can cause that #rediction to come true i. you a##0y
[#. 28B
a00 the #ower in your #ossession in wor:in2 .or its rea0iGation e;ery day.
The constructi;e use o. ima2ination there.ore wi00 enab0e you to #0ace a de.inite mode0 or #attern
be.ore the .orces o. your system, so that those .orces may ha;e somethin2 better and 2reater to wor:
.or. -n brie., instead o. #ermittin2 most o. your ener2ies to 2o to waste and the remainder to .o00ow any
#attern or idea that may be su22ested by your en;ironment, or your own he0ter!s:e0ter thin:in2, you
wi00 cause a00 your ener2y to wor: .or the 2reatest and the best that you may desire.
This is the .irst use o. ima2ination, and it easi0y #0aces this remar:ab0e .acu0ty amon2 the 2reatest in
the human mind. (nother use o. the ima2ination is .ound in its #ower to 2i;e the mind somethin2
de.inite to thin: about at a00 times, so that the mind may be trained to a0ways thin: o. that which you
rea00y want to thin:D that is, throu2h this use o. the ima2ination, you can se0ect your own thou2ht and
thin: your own thou2ht at a00 timesD and he who can do this is 2radua00y becomin2 a master mind.
The master mind is the mind that thin:s what it wants to thin:, re2ard0ess o. what circumstances,
en;ironment or associations may su22est. The mind that masters itse0. creates its own ideas, thou2hts
and desires throu2h the ori2ina0 use o. ima2ination, or its own ima2in2 .acu0ty. The mind that does not
master itse0. .orms its thou2hts and desires a.ter
[#. 28?
the 0i:eness o. the im#ressions recei;ed throu2h the senses, and is there.ore contro00ed by those
conditions .rom which such im#ressions comeD because as we thin:, so we act and 0i;e. The a;era2e
mind usua00y desires what the wor0d desires without any de.inite thou2ht as to his own hi2hest we0.are
or 2reatest need, the reason bein2 that a stron2 tendency to do 0i:ewise is a0ways #roduced in the mind
when the desires are .ormed in the 0i:eness o. such im#ressions as are su22ested by e"terna0
conditions. -t is there.ore e;ident that the #erson who #ermits himse0. to be a..ected by su22estions wi00
in;ariab0y .orm arti.icia0 desiresD and to .o00ow such desires is to be mis0ead.
The master mind desires on0y that which is conduci;e to rea0 0i.e and in the se0ection o. its desires is
ne;er in.0uenced in the 0east by the desires o. the wor0d. Desire is one o. the 2reatest #owers in human
0i.e. -t is there.ore hi2h0y im#ortant that e;ery desire be norma0 and created .or the we0.are o. the
indi;idua0 himse0.. ,ut no desire can be who00y norma0 that is .ormed throu2h the in.0uence o.
su22estion. 'uch desires are a0ways abnorma0 to some de2ree, and easi0y cause the indi;idua0 to be
mis#0aced.
( 2reat many #eo#0e are mis#0aced. They do not occu#y those #0aces wherein they may be their best
and accom#0ish the most. They are wor:in2 at a disad;anta2e, and are 0i;in2 a 0i.e that is .ar in.erior
[#. 28C
to what they are intended to 0i;e. The cause is .reEuent0y .ound in abnorma0 or arti.icia0 desires. They
ha;e imitated the desires o. others without consu0tin2 their #resent needs. They ha;e .ormed the desire
to do what others are doin2 by #ermittin2 their minds to be in.0uenced by su22estions and im#ressions
.rom the wor0d, .or2ettin2 what their #resent state o. de;e0o#ment ma:es them ca#ab0e o. doin2 now.
,y imitatin2 the 0i;es, habits, actions and desires o. others, they are 0ed into a 0i.e not their ownD that is,
they are mis#0aced.
The master mind is ne;er mis#0aced because he does not 0i;e to do what others are doin2, but what he
himse0. wants to do now. He wants to do on0y that which is conduci;e to rea0 0i.e, a 0i.e worth whi0e, a
0i.e that steadi0y wor:s u# to the ;ery hi2hest 2oa0 in ;iew.
The a;era2e mind reEuires a chan2e o. en;ironment be.ore he can chan2e his thou2ht. He has to 2o
somewhere or brin2 into his #resence somethin2 that wi00 su22est a new 0ine o. thin:in2 and .ee0in2.
The master mind, howe;er, can chan2e his thou2ht whene;er he so desires. ( chan2e o. scene is not
necessary, because such a mind is not contro00ed .rom without. ( chan2e o. scene wi00 not #roduce a
chan2e o. thou2ht in the master mind un0ess he so e0ects. The master mind chan2es his thou2hts, idea0s
or desires by ima2in2 u#on the mind the e"act 0i:eness
[#. 285
o. the new ideas, the new thou2hts and the new desires that ha;e been se0ected.
The secret o. the master mind is .ound who00y in the inte00i2ent use o. ima2ination. +an is as he thin:s,
and his thou2hts are #atterned a.ter the #redominatin2 menta0 ima2es, whether those ima2es are
im#ressions su22ested .rom without, or im#ressions .ormed by the e2o actin2 .rom within. *hen man
#ermits his thou2hts and desires to be .ormed in the 0i:eness o. im#ressions recei;ed .rom without, he
wi00 be more or 0ess contro00ed by en;ironment and he wi00 be in the hands o. .ate, but when he
trans.orms e;ery im#ression recei;ed .rom without into an ori2ina0 idea and incor#orates that idea into
a new menta0 ima2e, he uses en;ironment as a ser;ant, thereby #0acin2 .ate in his own hands.
&;ery ob@ect that is seen wi00 #roduce an im#ression u#on the mind accordin2 to the de2ree o.
susce#tibi0ity. This im#ression wi00 contain the nature o. the ob@ect o. which it is a re#resentation. The
nature o. this ob@ect wi00 be re#roduced in the mind, and what has entered the mind wi00 be e"#ressed
more or 0ess throu2hout the entire system. There.ore, the mind that is susce#tib0e to su22estions wi00
re#roduce in his own mind and system conditions that are simi0ar in nature to a0most e;erythin2 that he
may see, hear or .ee0. He wi00 conseEuent0y be a re.0ection o. the wor0d in which he 0i;es. He wi00 thin:,
s#ea: and act as that wor0d may su22estD he wi00
[#. 288
.0oat with the stream o. that wor0d where;er that stream may .0owD he wi00 not be an ori2ina0 character,
but an automaton.
&;ery #erson that #ermits himse0. to be a..ected by su22estion is more or 0ess an automaton, and is
more or 0ess in the hands o. .ate. To #0ace .ate in his own hands, he must use su22estions inte00i2ent0y
instead o. b0ind0y .o00owin2 those desires and thou2hts that his surroundin2s may su22est. *e are
surrounded constant0y by su22estions o. a00 :inds, because e;erythin2 has the #ower to su22est
somethin2 to that mind that is susce#tib0e, and we are a00 more or 0ess susce#tib0e in this res#ect. ,ut
there is a ;ast di..erence between #ermittin2 onese0. to be susce#tib0e to su22estion and trainin2 onese0.
to inte00i2ent0y use those im#ressions that su22estions may con;ey.
The a;era2e writer on su22estion not on0y i2nores this di..erence, but encoura2es susce#tibi0ity to
su22estion by im#ressin2 the reader with the remar:. that su22estion does contro0 the wor0d. -. it is true
that su22estion contro0s the wor0d, more or 0ess, we want to 0earn how to so use su22estion that its
contro0 o. the human mind wi00 decrease steadi0yD and this we can accom#0ish, not by teachin2 #eo#0e
how to use su22estion .or the in.0uencin2 o. other minds, but in usin2 those im#ressions con;eyed by
su22estion in the reconstruction o. their own minds. 'u22estion is a #art o. 0i.e, because e;erythin2 has
[#. 289
the #ower to su22est, and a00 minds are o#en to im#ressions. )othin2 there.ore can be said a2ainst
su22estion by itse0.. 'u22estion is a .actor in our midstD it is a necessary .actor. The #rob0em is to train
ourse0;es to ma:e inte00i2ent use o. the im#ressions recei;ed, instead o. b0ind0y .o00owin2 the desires
#roduced by those im#ressions as the ma@ority do.
To #roceed in the so0ution o. this #rob0em, ne;er #ermit ob@ects discerned by the senses to re#roduce
themse0;es in your mind a2ainst your wi00. Form your own ideas about what you see, hear or .ee0, and
try to ma:e those ideas su#erior to what was su22ested by the ob@ects discerned. *hen you see e;i0 do
not .orm ideas that are in the 0i:eness o. that e;i0D do not thin: o. the e;i0 as bad, but try to understand
the .orces that are bac: o. that e;i0!!.orces that are 2ood in themse0;es, thou2h misdirected in their
#resent state. ,y tryin2 to understand the nature o. the #ower that is bac: o. e;i0 or ad;ersity, you wi00
not .orm bad ideas, and there.ore wi00 .ee0 no bad e..ects .rom e"#eriences that may seem undesirab0e.
(t the same time, you wi00 thin: your own thou2ht about the e"#eriences, thereby de;e0o#in2 the
#ower o. the master mind.
'urround yourse0. as .ar as #ossib0e with those thin2s that su22est the su#erior, but do not #ermit such
su22estions to determine your thou2ht about the su#erior. Those su#erior im#ressions that are
[#. 297
su22ested by su#erior en;ironment shou0d be used in .ormin2 sti00 more su#erior thou2hts. -. you wish
to be a master mind, your thou2ht must a0ways be hi2her than the thou2ht your en;ironment may
su22est, no matter how idea0 that en;ironment may be. &;ery im#ression that enters the mind throu2h
the senses shou0d be wor:ed out and shou0d be made to ser;e the mind in its .u00est ca#acity. -n this
way the ori2ina0 im#ression wi00 not re#roduce itse0. in the mind, but wi00 become instrumenta0 in
2i;in2 the mind a number o. new and su#erior ideas.
To wor: out an im#ression, try to see throu2h its who0e nature. Loo: at it .rom e;ery concei;ab0e #oint
o. ;iew, and try to discern its actions, tendencies, #ossibi0ities and #robab0e de.ects. Use your
ima2ination in determinin2 what you want to thin: or do, what you are to desire and what your
tendencies are to be. Hnow what you want, and then ima2e those thin2s u#on the mind constant0y. This
wi00 de;e0o# the #ower to thin: what you want to thin:, and he who can thin: what he wants to thin: is
on the way to becomin2 what he wants to become.
The #rinci#a0 reason why the a;era2e #erson does not rea0iGe his idea0s is because he has not 0earned to
thin: what he wants to thin:. He is too much a..ected by the su22estions that are about him. He
imitates the wor0d too much, .o00owin2 desires that are not his own. He is there.ore mis0ead and
mis#0aced. *hene;er you #ermit yourse0. to thin: what
[#. 291
#ersons, thin2s, conditions or circumstances may su22est, you are not .o00owin2 what you yourse0.
want to thin:. You are not .o00owin2 your own desires but borrowed desires. You wi00 there.ore dri.t
into stran2e thin:in2, and thin:in2 that is entire0y di..erent .rom what you ori2ina00y #0anned. To obey
the ca00 o. e;ery su22estion and #ermit your mind to be carried away by this, that or the other, wi00
de;e0o# the tendency to dri.t unti0 your mind wi00 wander. Concentration wi00 be a0most absent and you
wi00 become who00y inca#ab0e o. actua00y thin:in2 what you want to thin:. $ne 0ine o. constructi;e
thin:in2 wi00 scarce0y be be2un when another 0ine wi00 be su22ested, and you wi00 0ea;e the un.inished
tas: to be2in somethin2 e0se, which in turn wi00 be 0e.t incom#0ete. )othin2, there.ore, wi00 be
accom#0ished.
To become a master mind, thin: what you want to thin:, no matter what your surroundin2s may
su22estD and continue to thin: what you want to thin: unti0 that #articu0ar 0ine o. thou2ht or action has
been com#0eted. Desire what you want to desire and im#ress that desire so dee#0y u#on consciousness
that it cannot #ossib0y be disturbed by those .orei2n desires that en;ironment may su22estD and
continue to e"#ress that desire with a00 the 0i.e and #ower that is in you unti0 you 2et what you want.
*hen you :now that you are in the ri2ht desire, do not #ermit anythin2 to in.0uence your mind to
chan2e.
[#. 292
Ta:e such su22estions and con;ert them into the desire you ha;e a0ready decided u#on, thereby 2i;in2
that desire additiona0 0i.e and #ower. )e;er c0ose your mind to im#ressions .rom without. Hee# the
mind o#en to the actions o. a00 those wor0ds that may e"ist in your s#here and try to 2ain ;a0uab0e
im#ressions .rom e;ery source, but do not b0ind0y .o00ow those im#ressions. Use them constructi;e0y in
bui0din2 u# your own system o. ori2ina0 thou2ht. Thin: what you want to thin:, and so use e;ery
im#ression you recei;e that you 2ain 2reater #ower to thin: what you want to thin:. Thus you wi00
2radua00y become a master mind.
[#. 299
Fo00ow the ;ision o. the sou0. ,e true to your idea0s no matter what may ha##en now. Then thin2s wi00
ta:e a turn and the ;ery thin2s you wanted to ha##en wi00 ha##en.
The idea0 has a #ositi;e drawin2 #ower towards the hi2her, the 2reater and the su#erior. *hoe;er 2i;es
his attention constant0y to the idea0, there.ore, wi00 steadi0y rise in the sca0e.
Ta:e thin2s as they are today and #roceed at once to ma:e them better.
&"#ect e;ery chan2e to 0ead you to somethin2 better and it wi00. (s your .aith is so sha00 it be.
To be human is not to be wea:. To be human is to be a00 that there is in man, and the 2reatness that is
contained in the who0e o. man is mar;e0ous indeed.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 29B [#. 29?

CH(3T&% A-A

TH& H-1H&% F$%C&' -) +()
-t is the most #ower.u0 amon2 the .orces o. the human system that we 0east understand, and thou2h this
may seem un.ortunate, it is not unnatura0. (00 ad;ancement is in the ascendin2 sca0e. *e 0earn the
sim#0est thin2s .irst and the 0east ;a0uab0e in the be2innin2. Later on, we 0earn that which is more
im#ortant. *e .ind there.ore the 2reatest .orces amon2 those that are a0most entire0y hidden, and .or
that reason they are sometimes ca00ed the hidden .orces, the .iner .orces, or the hi2her .orces.
(s it is in man, so it is a0so in nature. *e .ind the most #ower.u0 amon2 natura0 .orces to be #ractica00y
beyond com#rehension. &0ectricity is an i00ustration. There is no 2reater .orce :nown in nature, and yet
no one has thus .ar been ab0e to determine what this .orce actua00y is. The same is true with re2ard to
other natura0 .orcesD the 2reater they are and the more #ower.u0 they are, the more di..icu0t it is to
understand them. -n the human system, there are a number o. .orces o. e"ce#tiona0 ;a0ue that we :now
nothin2 aboutD that is, we do not
[#. 29C
understand their rea0 nature, but we can 0earn enou2h about the action, the #ur#ose and the #ossibi0ities
o. those .orces to a##0y them to #ractica0 0i.eD and it is #ractica0 a##0ication with which we are most
concerned.
The .ie0d o. the .iner .orces in mind may be termed the unconscious menta0 .ie0d, and the ;astness o.
this .ie0d, as we00 as the #ossibi0ities o. its .unctions, is rea0iGed when we 0earn that the 2reater #art o.
our menta0 wor0d is unconscious. $n0y a .raction o. the menta0 wor0d o. man is on the sur.ace or u# in
consciousnessD the 0ar2er #art is submer2ed in the de#ths o. what mi2ht be ca00ed a menta0 sea o.
subconsciousness. (00 modern #sycho0o2ists ha;e come to this conc0usion, and it is a .act that any one
can demonstrate in his own e"#erience i. he wi00 ta:e the time.
-n the conscious .ie0d o. the human mind, we .ind those actions o. which we are aware durin2 what
may be ca00ed our wide!awa:e stateD and they are seemin20y insi2ni.icant in com#arison with the
actions o. the ;ast unconscious wor0d, thou2h our conscious actions are .ound to be hi2h0y im#ortant
when we 0earn that it is the conscious actions that ori2inate unconscious actions. (nd here 0et us
remember that it is our unconscious actions that determine our own natures, our own ca#abi0ities, as
we00 as our own destiny. -n our awa:ened state we continue to thin: and act in a sma00 menta0 .ie0d,
[#. 295
but a00 o. those actions are constant0y ha;in2 their e..ect u#on this ;ast unconscious .ie0d that is .ound
beneath the menta0 sur.ace.
To rea0iGe the e"istence o. this unconscious menta0 wor0d, and to rea0iGe our #ower to determine the
actions o. that wor0d, is to awa:en within us a .ee0in2 that we are many times as 2reat and as ca#ab0e as
we thou2ht we were, and the more we thin: o. this im#ortant .act, the 0ar2er becomes our conscious
;iew o. 0i.e and its #ossibi0ities.
To i00ustrate the im#ortance o. the unconscious .ie0d and your .iner .orces, we wi00 ta:e the .orce o.
0o;e. )o one understands the nature o. this .orce, nor has any one been ab0e to disco;er its rea0 ori2in
or its actua0 #ossibi0itiesD ne;erthe0ess, it is a .orce that is tremendous0y im#ortant in human 0i.e. -ts
actions are #ractica00y hidden, and we do not :now what constitutes the inner nature o. those actions,
but we do :now how to contro0 those actions in a measure .or our own 2oodD and we ha;e disco;ered
that when we do contro0 and #ro#er0y direct the actions o. 0o;e, its ;a0ue to e;erybody concerned is
mu0ti#0ied many times. -t is the same with a number o. other .orces with which we are .ami0iar. They
act a0on2 hi2her or .iner 0ines o. human consciousness, and they are so .ar beyond ordinary
com#rehension that we cannot #ositi;e0y :now what they are. ,ut we do :now enou2h about them to
contro0 them and direct them .or our best and 2reatest 2ood.
[#. 298
[#ara2ra#h continues -n 0i:e manner, the unconscious menta0 .ie0d, thou2h beyond scienti.ic ana0ysis,
is su..icient0y understood as to its modes o. action, so that we can contro0 and direct those actions as we
may choose. *hen we ana0yGe what comes .orth .rom the unconscious .ie0d at any time, we .ind that it
is in;ariab0y the resu0t o. somethin2 that we caused to be #0aced in that .ie0d durin2 some #ast time.
This 0eads u# to the disco;ery o. unconscious menta0 #rocesses, and it is not di..icu0t to #ro;e the
e"istence o. such #rocesses.
+any a time ideas, desires, .ee0in2s or as#irations come to the sur.ace o. thou2ht that we are not aware
o. ha;in2 created at any time. *e come to the conc0usion, there.ore, that they were #roduced by some
unconscious #rocess, but when we e"amine those ideas or desires care.u00y, we .ind that they are
sim#0y e..ects corres#ondin2 e"act0y with certain causes that we #re;ious0y #0aced in action in our
conscious wor0d. *hen we e"#eriment a0on2 this 0ine we .ind that we can #roduce a conscious #rocess
at any time, and throu2h dee# .ee0in2 cause it to enter the unconscious menta0 wor0d. -n that dee#er
wor0d, it 2oes to wor: and #roduces accordin2 to its nature, the resu0ts comin2 bac: to the sur.ace o.
our conscious menta0ity days, wee:s or months 0ater. The corres#ondence between conscious and
unconscious menta0 #rocesses may be i00ustrated by a sim#0e mo;ement in #hysica0 action. -. a #hysica0
mo;ement
[#. 299
be2an at a certain #oint, and was caused to act with a circu0ar tendency, it wou0d .ina00y come bac: to
its startin2 #oint. -t is the same with e;ery conscious action that is dee#0y .e0t. -t 2oes out into the
;astness o. the unconscious menta0 .ie0d, and ha;in2 a circu0ar tendency, as a00 menta0 actions ha;e, it
.ina00y comes bac: to the #oint where it be2anD and in comin2 bac:, brin2s with it the resu0t o. e;ery
unconscious e"#erience throu2h which it #assed on its circu0ar @ourney.
To 2o into this sub@ect dee#0y, and ana0yGe e;ery #hase o. it wou0d be e"treme0y interestin2D in .act, it
wou0d be more interestin2 than .iction. -t wou0d reEuire, howe;er, a 0ar2e boo: to do it @ustice. For this
reason, we can sim#0y touch u#on the #ractica0 side o. it, but wi00 aim to ma:e this brie. out0ine
su..icient0y c0ear to enab0e any one to direct his unconscious #rocess in such a way as to secure the best
resu0ts.
&;ery menta0 #rocess, or e;ery menta0 action, that ta:es #0ace in our wide!awa:e consciousness wi00, i.
it has de#th o. .ee0in2 or intensity, enter the unconscious .ie0d, and a.ter it has de;e0o#ed itse0.
accordin2 to the 0ine o. its ori2ina0 nature, wi00 return to the conscious side o. the mind. Here we .ind
the secret o. character bui0din2, and a0so the secret o. bui0din2 .acu0ties and ta0ents. &;erythin2 that is
done in the conscious .ie0d to im#ro;e the mind, character, conduct or thou2ht wi00, i. it has sincerity
and
[#. 977
de#th o. .ee0in2, enter the unconscious .ie0dD and 0ater wi00 come bac: with .u00y de;e0o#ed Eua0ities,
which when in e"#ression, constitutes character. +any a man, howe;er, a.ter tryin2 .or some time to
im#ro;e himse0. and seein2 no resu0ts, becomes discoura2ed. He .or2ets that some time a0ways
inter;enes between the #eriod o. sowin2 and the #eriod o. rea#in2. *hat he does in the conscious .ie0d
to im#ro;e himse0., constitutes the sowin2, when those actions enter the conscious .ie0d to be
de;e0o#edD and when they come bac:, it may be wee:s or months 0ater, the rea#in2 time has arri;ed.
+any a time, a.ter an indi;idua0 has 2i;en u# se0.!im#ro;ement, he disco;ers, a.ter a considerab0e
#eriod, that 2ood Eua0ities are be2innin2 to come to the sur.ace in his nature, thereby #ro;in2
conc0usi;e0y that what he did months a2o a0on2 that 0ine was not in ;ain. The resu0ts o. #ast e..orts are
be2innin2 to a##ear. *e ha;e a00 had simi0ar e"#eriences, and i. we wou0d care.u00y ana0yGe such
e"#eriences, we wou0d .ind that not a sin20e conscious #rocess that is su..icient0y dee# or intense to
become an unconscious #rocess wi00 .ai0 to come bac: .ina00y with its natura0 resu0ts. +any a time ideas
come into our minds that we wanted wee:s a2o, and cou0d not 2et them at that timeD but we did #0ace in
action certain dee#, stron2 desires .or those ideas, at that #articu0ar time, and thou2h our minds were
not #re#ared to de;e0o# those
[#. 971
ideas at once, they .ina00y were de;e0o#ed and came to the sur.ace.
The .act that this #rocess ne;er .ai0s indicates the ;a0ue o. 2i;in2 the mind somethin2 to wor: out .or
.uture need. -. we ha;e somethin2 that we want to do months ahead, we shou0d 2i;e the mind de.inite
instruction now and ma:e those instructions so dee#, that they wi00 become unconscious #rocesses.
Those unconscious #rocesses wi00, accordin2 to directions, wor: out the ideas and #0ans that we want
.or that .uture wor:, and in the course o. time, wi00 brin2 resu0ts to the sur.ace. To 2o into detai0 a0on2
the 0ine o. this #art o. our study wou0d a0so be more interestin2 than .iction, but a2ain, a 0ar2e boo:
wou0d be reEuired to do it @ustice. Howe;er, i. we ma:e it a #ractice to #0ace in action our best
thou2hts, our best ideas and our best desires now and e;ery moment o. the eterna0 now, we wi00 be
2i;in2 the unconscious menta0 .ie0d somethin2 2ood to wor: .or at a00 timesD and as soon as each
#roduct is .inished, or ready to be de0i;ered .rom the unconscious wor0d, it wi00 come to the sur.ace,
and wi00 enter the conscious mind ready .or use.
'ome o. the best boo:s that ha;e been written ha;e been wor:ed out durin2 months o. unconscious
menta0 #rocessesD the same is true with re2ard to in;entions, dramas, musica0 com#ositions, business
#0ans, and in .act, anythin2 and e;erythin2 o. im#ortance that cou0d be mentioned. &;ery idea, e;ery
[#. 972
thou2ht, e;ery .ee0in2, e;ery desire, e;ery menta0 action, may, under certain circumstances, #roduce an
unconscious #rocess corres#ondin2 with itse0., and this #rocess wi00 in e;ery instance brin2 bac: to
consciousness the resu0t o. its wor:. *hen we rea0iGe this, and rea0iGe the ;ast #ossibi0ities o. the
unconscious .ie0d, we wi00 see the ad;anta2e o. #0acin2 in action as many 2ood unconscious #rocesses
as #ossib0e. 1i;e your unconscious menta0 wor0d somethin2 im#ortant to do e;ery hour. 30ace a new
seed in that .ie0d e;ery minute. -t may ta:e wee:s or months be.ore that seed brin2s .orth its .ruit, but it
wi00 brin2 .orth, a.ter its :ind, in due time without .ai0.
*e understand, there.ore, how we can bui0d character by sowin2 seeds o. character in this .ie0d, and
how we can, in the same way, bui0d desirab0e conduct, a di..erent dis#osition, di..erent menta0
tendencies, stron2er and 2reater menta0 .acu0ties, and more #er.ect ta0ents a0on2 any 0ine. To direct
these unconscious #rocesses, it is necessary to a##0y the .iner .orces o. the system, as it is those .orces
that in;ariab0y determine how those #rocesses are to act. Those .orces, howe;er, are ;ery easi0y
a##0ied, as a00 that is necessary in the be2innin2 is to 2i;e attention to the way we .ee0. The way we .ee0
determines 0ar2e0y what our .iner .orces are to be and how they are to act, and there is not an hour
when we do not .ee0 certain ener2ies at wor: in our system. (00 the
[#. 979
.iner .orces are contro00ed by .ee0in2. Try to .ee0 what you want done either in the conscious or the
unconscious menta0 .ie0ds, and you wi00 #0ace in action .orces that corres#ond to what you want done.
Those .orces wi00 enter the unconscious menta0 wor0d and #roduce #rocesses throu2h which the desired
resu0ts wi00 be created.
*hene;er you want to redirect any .orce that is hi2h0y re.ined, you must .ee0 the way you want that
.orce to act. To i00ustrate, we wi00 su##ose you ha;e certain emotions in your menta0 wor0d that are not
a2reeab0e. To 2i;e the ener2ies o. those emotions a new and more desirab0e .orce o. action, chan2e
your emotions by 2i;in2 your who0e attention in tryin2 to .ee0 such emotions as you may desire. (nd
here 0et us remember that e;ery emotion that comes u# in the system is teemin2 with ener2yD but as
most emotions continue to act without any de.inite contro0, we rea0iGe how much ener2y is wasted
throu2h uncurbed emotions. *e :now .rom e"#erience, that whene;er we 2i;e way to our .ee0in2s, we
become wea:. The reason is that e;ery uncontro00ed .ee0in2 wastes ener2y. ( 2reat many #eo#0e who
are ;ery intense in their .ee0in2s, actua00y become sic: whene;er they 2i;e way to stron2 or dee#
emotions. $n the other hand, emotions that are contro00ed and #ro#er0y directed, not on0y #re;ent
waste, but wi00 actua00y increase the stren2th o. mind and body. Here is a 2ood #ractice. *hene;er you
.ee0 the way you do
[#. 97B
not wish to .ee0, be2in to thin: dee#0y and in the most interestin2 manner #ossib0e, o. those thin2s that
you wish to accom#0ish. -. you can throw your who0e sou0, so to s#ea:, into those new directions, you
wi00 soon .ind your undesired .ee0in2s disa##earin2 com#0ete0y. &;ery indi;idua0 shou0d train himse0.
to .ee0 the way he wants to .ee0, and this is #ossib0e i. he wi00 a0ways direct his attention to somethin2
desirab0e whene;er undesired .ee0in2s come u#. Throu2h this #ractice he wi00 soon 2et such .u00 contro0
o;er his .ee0in2s that he can a0ways .ee0 the way he wants to .ee0, no matter what the circumstances
may be. He wi00 thus 2ain the #ower not on0y o. contro00in2 his emotions and usin2 constructi;e0y a00
those ener2ies that in;ariab0y a##ear in his emotions, but he wi00 a0so ha;e .ound the secret o.
continued ha##iness. *hene;er menta0 ener2y mo;es in a certain direction, it tends to bui0d u# #ower
.or 2ood a0on2 that 0ine. *e rea0iGe there.ore the ;a0ue o. directin2 a00 our attention u#on those thin2s
in mind, character and 0i.e that we wish to bui0d and de;e0o#.
-n bui0din2 character we .ind the resu0ts to be accumu0ati;eD that is, we ma:e an e..ort to im#ro;e our
0i.e or conduct, and thereby #roduce an unconscious #rocess, which wi00 0ater on, 2i;e us more stren2th
o. character to be and 0i;e the way we wish to be and 0i;e. This in turn wi00 enab0e us to #roduce more
and stron2er unconscious #rocesses a0on2
[#. 97?
the 0ine o. character bui0din2, which wi00 .ina00y return with a 2reater number o. 2ood Eua0ities. The
resu0t o. this action wi00 be to 2i;e us more #ower to bui0d .or a sti00 2reater character, and so this
#rocess may be continued inde.inite0y.
The same is true with re2ard to bui0din2 the mind. The more you bui0d the mind, the 2reater becomes
your menta0 #ower to bui0d a sti00 2reater mindD but in each case, it is the unconscious #rocess that must
be #roduced in order that the 2reater character or 2reater mind may be de;e0o#ed .rom within. -n this
connection, it is we00 to remember that the #rinci#a0 reason why so many #eo#0e .ai0 to im#ro;e a0on2
any 0ine is because their desires or e..orts .or im#ro;ement are not su..icient0y dee# and stron2 to
become unconscious #rocesses. To i00ustrate, it is 0i:e #0acin2 seed on stony 2round. -. the seed is not
#0aced in 2ood, dee# soi0 it wi00 not 2row. You may desire se0.!im#ro;ement .or days, but i. those
desires are wea: or su#er.icia0, they wi00 not enter the unconscious .ie0dD and no action, howe;er 2ood
it may be, i. it .ai0s to enter the unconscious .ie0d, wi00 a0so .ai0 to #roduce resu0ts a0on2 the 0ine o. se0.!
im#ro;ement.
*ith re2ard to the bui0din2 o. character, we must a0so remember that character determines in a 0ar2e
measure the 0ine o. action o. a00 the other .orces in the human system. -. your character is stron2 and
we00 de;e0o#ed, e;ery .orce that you #0ace in action
[#. 97C
wi00 be constructi;eD whi0e i. your character is wea:, #ractica00y a00 your .orces wi00 2o astray. This is
not true in the mora0 .ie0d a0one, but a0so in the .ie0d o. menta0 achie;ement. -. the character is wea:,
your abi0ity wi00 be most0y misdirected no matter how hard you may wor:, or how sincere you may be
in your e..ort to do your best. This e"#0ains why a 2reat many #eo#0e do not rea0iGe their idea0s. They
ha;e #aid no attention to character bui0din2, and there.ore, near0y e;ery e..ort that they may ha;e made
in tryin2 to wor: u# towards their idea0s, has been misdirected and sent astray. *hate;er our idea0s
may be there.ore, or how 2reat our desires may be to rea0iGe those idea0s, we must .irst ha;e characterD
and e;en thou2h we may be ab0e to #0ace in action the most #ower.u0 .orces in the human system, we
wi00 not 2et resu0ts unti0 we ha;e character. -t is character a0one that can 2i;e the #owers o. man
constructi;e direction, and it is a we00!:nown .act chat those #eo#0e who ha;e a stron2, .irm, we00!
de;e0o#ed character easi0y mo;e .rom the 2ood to the better, no matter what the circumstances.
*hat may be ca00ed the hi2her .orces in man act in;ariab0y throu2h our most sub0ime states o.
consciousness, and as it is these hi2her .orces that enab0e man to become or accom#0ish more than the
a;era2e, it is hi2h0y im#ortant that we attain the #ower to enter sub0ime consciousness at .reEuent
inter;a0s. )o man or woman o. any worth was e;er
[#. 975
:nown, who did not ha;e e"#erience in these sub0ime statesD in .act, it is im#ossib0e to rise abo;e the
ordinary in 0i.e or achie;ement without drawin2, more or 0ess, u#on the hi2her rea0ms o. consciousness.
3eo#0e are sometimes criticised .or not bein2 on the earth a00 the time, but it is necessary to 2et abo;e
the earth occasiona00y in order to .ind somethin2 worth whi0e to 0i;e .or and wor: .or whi0e u#on earth.
The most #ower.u0 .orces in human 0i.e can drawn down to earth .or #ractica0 use, but to 2et them we
must 2o to the hei2hts .reEuent0y. )o one can write music un0ess his consciousness touches the
sub0ime. )o one can write rea0 #oetry un0ess he has the same e"#erience. )o one can e;o0;e ideas
worth whi0e un0ess his mind transcends the so!ca00ed #ractica0 s#here o. action, and no indi;idua0 can
rise in the wor0d o. attainment and achie;ement un0ess his mind dwe00s a0most constant0y on the ;er2e
o. the sub0ime. &"amine the minds o. #eo#0e o. rea0 worth, #eo#0e who ha;e somethin2 in them, #eo#0e
who are beyond the a;era2e, #eo#0e who are risin2 in the sca0e, #eo#0e whom we tru0y admire, #eo#0e
that we 0oo: u# to, #eo#0e who occu#y hi2h #ositions!!#ositions that they ha;e actua00y won throu2h
merit!!and we .ind in e;ery instance, that their minds touch .reEuent0y the sub0ime state o.
consciousness. *hen we touch that state, our minds are drawn u# abo;e the ordinary, and menta0
actions are de;e0o#ed and wor:ed out that are su#erior to ordinary or a;era2e
[#. 978
menta0 actions. -t is there.ore sim#0y understood that e"#erience in sub0ime consciousness i. #ro#er0y
em#0oyed, wi00 in;ariab0y ma:e man 2reater and better.
*hen we 0oo: u#on a man that we can truth.u00y say is a rea0 man, we .ind that somethin2 unusua0 has
been or is bein2 e"#ressed in his #ersona0ityD and that somethin2 unusua0 is hidden in e;ery #ersona0ity.
-t is a hidden #ower, a hidden .orce, which, when #0aced in action, 2i;es man su#erior worth, both as to
character, abi0ity and 0i.e. %ea0 men and rea0 women, #eo#0e who are rea0 in the true sense o. the term,
are a0ways born .rom the sub0ime state o. consciousnessD that is, they ha;e, throu2h comin2 in contact
with hi2her re2ions o. thou2ht, e;o0;ed 2reater worth in their own minds and #ersona0itiesD and as this
#ossibi0ity is within reach o. e;ery man or woman, we see the im#ortance o. dea0in2 thorou2h0y with
these hi2her #owers in human nature.
*hene;er we touch those .iner states in the u##er re2ions o. the mind, we in;ariab0y .ee0 that we ha;e
2ained somethin2 su#erior, somethin2 that we did not #ossess be.oreD and the 2ainin2 o. that somethin2
in;ariab0y ma:es 0i.e stron2er as we00 as .iner. The ordinary has been, in a measure, o;ercome, and that
which is beyond the ordinary is bein2 2radua00y e;o0;ed. -. we wou0d rise in the sca0e in the .u00est and
best sense o. the term, we must #ay c0ose attention to those hi2her .orces and ma:e it a #ractice to
[#. 979
enter .reEuent0y into c0ose touch with hi2her states o. consciousnessD in .act, we sim#0y must do it,
because i. we do not, we wi00 continue to mo;e a0on2 a ;ery ordinary 0e;e0. Then we must a0so bear in
mind that it is our #ur#ose to use a00 the .orces we #ossess, not sim#0y those that we can discern on the
outside or that we are aware o. in e"terna0 consciousness, but a0so those .iner and more #ower.u0 .orces
which we can contro0 and direct on0y when we ascend to the hei2hts.
-n dea0in2 with these 2reater #owers in man, it wi00 be worth our whi0e to reconsider brie.0y the
#sycho0o2ica0 .ie0d. (s 0on2 as the mind acts on the sur.ace o. consciousness, we ha;e ;ery 0itt0e
contro0 o. those .iner e0ements in human 0i.e, but when the mind 2oes into the de#ths o. .ee0in2, into
the de#ths o. rea0iGation, or into what is ca00ed the #sycho0o2ica0 .ie0d, then it is that it touches
e;erythin2 that has rea0 worth or that has the #ower to e;o0;e, #roduce or de;e0o# sti00 2reater worth. -t
is the acti;e .orces o. the #sycho0o2ica0 .ie0d that determine e;erythin2 that is to ta:e #0ace in the 0i.e
o. man, both within himse0. and in his e"terna0 destiny. *e must there.ore 0earn to act throu2h the
#sycho0o2ica0 .ie0d i. we wou0d master ourse0;es and create our own .uture.
The #sycho0o2ica0 .ie0d can be de.ined as that .ie0d o. subconscious action that #ermeates the entire
#ersona0ity, or that .i00s, so to s#ea:, e;ery atom o. the
[#. 917
#hysica0 man on a .iner #0ane. The #sycho0o2ica0 .ie0d is a .iner .ie0d, #ermeatin2 the ordinary tan2ib0e
#hysica0 e0ements o. 0i.e, and we enter this .ie0d whene;er our .ee0in2s are dee# and sincere. The .act
that the #sycho0o2ica0 .ie0d determines rea0 worth, as we00 as the attainment o. 2reater worth, is easi0y
demonstrated in e;ery day e"#erience. *hen a man has anythin2 in him, his nature is a0ways dee#. The
same is true o. #eo#0e o. re.inement or cu0tureD there is de#th to their natures, and the man o. character
in;ariab0y 0i;es in that 2reater wor0d o. 0i.e and #ower that is bac: o., or beneath, the sur.ace o.
consciousness. -. there is somethin2 in you, you both 0i;e and act throu2h the dee#er rea0ms o. your
0i.e, and those rea0ms constitute the #sycho0o2ica0 .ie0d.
(mon2 the many im#ortant .orces comin2 direct0y throu2h emotion or .ee0in2, one o. the most
;a0uab0e is that o. enthusiasm. -n the a;era2e mind, enthusiasm runs wi0d, but we ha;e .ound that when
this .orce is #ro#er0y directed it becomes a 2reat constructi;e #ower. *hen you are enthusiastic about
somethin2, it is a0ways about somethin2 new or somethin2 better!!somethin2 that ho0ds #ossibi0ities
that you did not rea0iGe be.ore. Your enthusiasm, i. #ro#er0y directed, wi00 natura00y cause your mind to
mo;e towards those #ossibi0ities, and enthusiasm is readi0y directed when you concentrate attention
e"c0usi;e0y u#on that somethin2 new that ins#ires enthusiasm.
[#. 911
[#ara2ra#h continues ,y turnin2 your attention u#on the thin2 that #roduces enthusiasm, the mind wi00
mo;e .orward toward those 2reater #ossibi0ities that are discerned. This .orward mo;ement o. the mind
wi00 tend to renew and en0ar2e the mind so that it wi00 2ain a sti00 2reater conce#tion o. those
#ossibi0ities. This wi00 increase your enthusiasm, which wi00 in turn im#e0 your mind to mo;e .orward
sti00 .urther in the same direction. Thus a sti00 0ar2er conce#tion o. those #ossibi0ities wi00 be secured,
which in turn wi00 increase your enthusiasm and the #ower o. your mind to ta:e a third ste# in ad;ance.
*e thus rea0iGe that i. enthusiasm is directed u#on the #ossibi0ities that ori2ina00y ins#ired that
enthusiasm, we wi00 not on0y continue to be enthused, but we wi00 in that ;ery manner, cause the mind
to mo;e .orward steadi0y and de;e0o# steadi0y, so that in time it wi00 2ain su..icient #ower to actua00y
wor: out those #ossibi0ities u#on which attention has been directed. -n this connection, we must a0so
remember that we can 2row and ad;ance on0y as we #ass into the new. -t is new 0i.e, new thou2ht, new
states o. consciousness that are demanded i. we are to ta:e any ste#s at a00 in ad;ance, and as
enthusiasm tends direct0y to ins#ire the mind to mo;e towards the new, we see how im#ortant it is to
continue, not on0y to 0i;e in the s#irit o. enthusiasm, but to direct that s#irit u#on the 2oa0 in ;iew. -t is
in;ariab0y the enthusiastic
[#. 912
mind that mo;es .orward, that does thin2s, and that secures resu0ts.
Two other .orces o. 2reat ;a0ue, be0on2in2 to this 2rou#, are a##reciation and 2ratitude. *hene;er you
a##reciate a certain thin2 you become conscious o. its rea0 Eua0ity, and whene;er you become
conscious o. the Eua0ity o. anythin2, you be2in to de;e0o# that Eua0ity in yourse0.. *hen we a##reciate
the worth o. a #erson, we tend to im#ress the idea o. that worth in our own minds, and thereby cause
the same e..ect to be #roduced, in a measure, in ourse0;es. The same is true i. we a##reciate our own
worth, in a sensib0e and constructi;e manner. -. we a##reciate what we a0ready are, and are ambitious
to become sti00 more, we .ocus our minds u#on the 2reater, and em#0oy what we a0ready #ossess as
ste##in2 stones towards the 2reater attainmentD but when we do not a##reciate ourse0;es, there are no
ste##in2 stones that we can use in attainin2 2reater thin2s. *e thus rea0iGe why #eo#0e that do not
a##reciate themse0;es ne;er accom#0ish much, and why they .ina00y 2o down 2rade in near0y e;ery
instance.
*hen we a##reciate the beauti.u0 in anythin2, we awa:en our minds to a hi2her and better
understandin2 o. the beauti.u0. $ur minds thus become, in a measure, more beauti.u0. The same is true
with re2ard to any Eua0ity. *hate;er we a##reciate, we tend to de;e0o# in ourse0;es, and here we .ind a
remar:ab0e aid to the #ower o. concentration, because
[#. 919
we a0ways concentrate attention #er.ect0y, natura00y and thorou2h0y u#on those thin2s that we .u00y
a##reciate. Thus we understand why it is that we tend to de;e0o# in ourse0;es the thin2s that we admire
in others.
*hene;er you .ee0 2rate.u0 .or anythin2, you a0ways .ee0 nearer to the rea0 Eua0ity o. that #articu0ar
thin2. ( #erson who is un2rate.u0, howe;er, a0ways .ee0s that there is a wa00 between himse0. and the
2ood thin2s in 0i.e. Usua00y there is such a wa00, thou2h he has #roduced it himse0. throu2h his
in2ratitude. ,ut the man who is 2rate.u0 .or e;erythin2, #0aces himse0. in that attitude where he may
come in c0oser contact with the best thin2s e;erywhereD and we :now ;ery we00 that the most 2rate.u0
#eo#0e a0ways recei;e the best attention e;erywhere. *e a00 may meet disa##ointment at some time and
not 2et e"act0y what we wanted, but we sha00 .ind that the more 2rate.u0 we are, the 0ess numerous wi00
those disa##ointments become. -t has been we00 said that no one .ee0s inc0ined to 2i;e his best attention
to the man who is a0ways /:noc:in2,/ and it is 0itera00y true. $n the other hand, i. you are rea00y
2rate.u0 and mean it, it is ;ery se0dom that yon do not recei;e the best attention .rom e;erybody
where;er you may 2o.
The most im#ortant side o. this 0aw, howe;er, is .ound in the .act that the more 2rate.u0 you are .or
e;erythin2 2ood that comes into your 0i.e, the more
[#. 91B
c0ose0y you #0ace your mind in contact with that #ower in 0i.e that can #roduce 2reater 2ood.
(nother amon2 the .iner .orces is that o. as#iration. )o #erson shou0d .ai0 to as#ire constant0y and
as#ire to the ;ery hi2hest that he can #ossib0y awa:en in his 0i.e. (s#iration a0ways tends to e0e;ate the
mind and tends to 0i.t the mind into 0ar2er and 2reater .ie0ds o. action. (nd when the mind .inds itse0.
in this 0ar2er .ie0d o. action, it wi00 natura00y 2ain #ower to do 2reater thin2s. *e a00 rea0iGe that so 0on2
as we 0i;e down in the 0ower story, we can not accom#0ish ;ery muchD it is when we 0i.t our minds to
the hi2her stories o. the human structure that we be2in to 2ain #ossession o. ideas and #owers throu2h
which 2reater thin2s may be achie;ed.
The same is true o. ambition. (mbition not on0y tends to draw the mind u# into hi2her and 0ar2er
.ie0ds, but a0so tends to bui0d u# those .acu0ties throu2h which we are to wor:. -. you are tremendous0y
ambitious to do a certain thin2, the .orce o. that ambition wi00 tend to increase the #ower and abi0ity o.
that .acu0ty throu2h which your ambition may be rea0iGed. To i00ustrate, i. you are ambitious to succeed
in the business wor0d, the .orce o. that ambition, is ;ery stron2, wi00 constant0y ma:e your business
.acu0ties stron2er and more ab0e, so that .ina00y your business abi0ity wi00 ha;e become su..icient0y
2reat to carry your ambition throu2h. You
[#. 91?
cannot be too ambitious, #ro;ided you are ambitious .or somethin2 de.inite and continue to 2i;e your
who0e 0i.e and sou0 to that which you e"#ect or desire to accom#0ish throu2h that ambition. *hen we
:now the #ower o. ambition, and :now that anybody can be ambitious, we rea0iGe that any one can
mo;e .orward. )o matter what his #osition may be, or where he may be, he can, throu2h the #ower o.
ambition be2in to 2ain 2round, and continue to 2ain 2round inde.inite0y. The a;era2e mind, howe;er,
has ;ery 0itt0e ambition, and ma:es no e..ort to arouse this tremendous .orceD but we may de#end u#on
the .act that when this .orce is .u00y aroused in any mind, a chan2e .or the better must #ositi;e0y come
be.ore 0on2.
The .orce o. an idea0 is another amon2 the .iner .orces that shou0d recei;e constant and thorou2h
attention. *hen you ha;e an idea0 and 0i;e .or it e;ery second o. your e"istence, you #0ace yourse0. in
the hands o. a drawin2 #ower that is immense, and that #ower wi00 tend to draw out into action e;ery
.orce, #ower and .acu0ty that you may #ossess, es#ecia00y those .orces and Eua0ities that wi00 ha;e to be
de;e0o#ed in order that you may rea0iGe that idea0.
Ha;e an idea0, and the hi2hest that you can #icture. Then worshi# it e;ery hour with your who0e sou0.
)e;er come down, and do not ne20ect it .or a moment. *e a00 :now ;ery we00 that it is the #eo#0e
[#. 91C
who actua00y worshi# their hi2h idea0s with mind and heart and sou0 that .ina00y rea0iGe those idea0s. -t
is such #eo#0e who reach the hi2h #0aces and the reason why is easi0y e"#0ained. 1i;e your attention, or
rather, your who0e 0i.e to some 0o.ty idea0, and you wi00 tend to draw into action a00 the .iner and hi2her
.orces o. your system!!those .orces that can create 2reater abi0ity, 2reater ta0ent, 2reater 2enius!!those
.orces that can increase your ca#acity, brin2 into action a00 your .iner e0ements and 2i;e you su#erior
#ower and su#erior worth in e;ery sense o. the term!!those .orces which, when aroused, cannot
#ositi;e0y .ai0 to do the wor: you wish to ha;e done.
( .act we00 :nown in this connection is that when the mind is turned #ersistent0y u#on a certain idea0,
e;ery #ower that is in you be2ins to .0ow in that direction, and this is the ;ery thin2 you want. *hen
we can 2et a00 that is in us to wor: .or our idea0s and to wor: towards our idea0s, then we sha00
#ositi;e0y reach whate;er 2oa0 we ha;e in ;iew.
C0ose0y connected with our idea0s, we .ind our ;isions and dreams. The man without a ;ision wi00
ne;er be anythin2 but an ordinary man, and the #eo#0e who ne;er dream o. 2reater thin2s, wi00 ne;er
2et beyond ordinary thin2s. -t is our ;isions and dreams that 0i.t our minds to 0o.ty rea0ms, that ma:e us
.ee0 that there is somethin2 2reater and better to wor: .orD and when we become ins#ired with a desire
to wor: .or 2reater and better
[#. 915
thin2s, we wi00 not on0y #roceed to carry out those desires, but wi00 .ina00y secure su..icient #ower to
.u0.i00 those desires. /The nation that has no ;ision sha00 #erish./ This is a 2reat truth that we ha;e heard
a thousand times, and we :now the reason whyD but the same truth is a##0icab0e to man. -. he has no
;ision, he wi00 2o downD but i. he has ;isions, the hi2hest and most #er.ect ;isions he can #ossib0y
ima2ine, and 0i;es constant0y .or their rea0iGation, he wi00 #ositi;e0y ascend in the sca0e. He wi00
become a 2reater and a 2reater man, and those thin2s that were at one time sim#0y dreams, wi00, in the
course o. time, become actua0 rea0ities.
The #ower o. 0o;e is another .orce in this hi2her 2rou# that is e"treme0y ;a0uab0e, and the reason is that
it is the tendency o. 0o;e to turn attention u#on the idea0, the beauti.u0 and the more #er.ect. *hen you
0o;e somebody, you do not 0oo: .or their .au0tsD in .act, you do not see their .au0ts. Your who0e
attention is turned u#on their 2ood Eua0ities, and here 0et us remember that whate;er we continue to see
in others, we de;e0o# in ourse0;es. The #ower o. rea0 0o;e a0ways tends to draw out into e"#ression the
.iner e0ements o. mind, character and 0i.e. For that reason, we shou0d a0ways 0o;e, 0o;e much, and 0o;e
the most idea0 and the most #er.ect that we can disco;er in e;erybody and in e;erythin2 that we may
meet in 0i.e. *e ha;e a00 disco;ered that when. a man rea00y 0o;es an idea0 woman, or the woman
[#. 918
that constitutes his idea0, he in;ariab0y becomes stron2er in character, more #ower.u0 in #ersona0ity,
and more ab0e in mind. *hen a woman 0o;es an idea0 man, or her idea0, she in;ariab0y becomes more
attracti;e. The beauti.u0 in her nature comes .orth into .u00 e"#ression and many times the chan2e is so
2reat that we can hard0y be0ie;e that she is the same woman. The #ower o. 0o;e, i. 2enuine, constant
and stron2, tends to im#ro;e e;erythin2 in human 0i.eD and as this #ower is one o. the hi2her .orces in
human nature, we readi0y understand the reason why. *e can there.ore without .urther comment, draw
our own conc0usions as to how we wi00 use this #ower in the .uture.
The 0ast o. these .iner .orces that we sha00 mention, and #ossib0y the stron2est, is that o. .aithD but we
must remember i. we wish to use this .orce, that .aith does not constitute a be0ie. or any system o.
be0ie.sD it is a menta0 action!!an action that 2oes into the ;ery s#irit o. those thin2s which we may thin:
o. or a##0y at the time we e"ercise .aith. *hen you ha;e .aith in yourse0. you #0ace in action a .orce
that 2oes into the ;ery de#th o. your bein2 and tends to arouse a00 the 2reater #owers and .iner e0ements
that you may #ossess. The same is true when you ha;e .aith in a certain .acu0ty or in a certain 0ine o.
action. The #ower o. .aith 2oes into the s#irit o. thin2s and ma:es a0i;e, so to s#ea:, the a00 that is in
you. The #ower o. .aith a0so #roduces #er.ect
[#. 919
concentration. *hene;er you ha;e .aith a0on2 a certain 0ine, you concentrate #er.ect0y a0on2 that 0ine,
and you cause a00 the #ower that is in your mind or system to wor: .or the one thin2 you are tryin2 to
do. -t has been disco;ered that the amount o. ener2y 0atent in the human system is nothin2 0ess than
enormous, and as .aith tends to arouse a00 this ener2y, we rea0iGe how im#ortant and how #ower.u0 is
.aith.
The e..ect o. .aith u#on yourse0. there.ore is bene.icia0 in the hi2hest and 0ar2est sense, but this is not
its on0y e..ect. The more .aith you ha;e in yourse0., the more .aith #eo#0e wi00 ha;e in you. -. you ha;e
no con.idence in yourse0. you wi00 ne;er ins#ire con.idence in anybodyD but i. you thorou2h0y be0ie;e
in yourse0., #eo#0e wi00 be0ie;e in you and in your wor:. (nd when #eo#0e be0ie;e in you, you can
accom#0ish ten times as much as when they ha;e no con.idence in you whate;er.
*hen a man has tremendous .aith in himse0., he becomes a 0i;e wire, so to s#ea:. -t is such a man that
becomes a rea0 and ;ita0 #ower where;er he may 0i;e or 2o. -t is such a man who 0eads the race on and
on. -t is such a man who rea00y does thin2s, and it is #eo#0e o. such a ty#e that we 0o;e the best. They
in;ariab0y ins#ire others to 0o;e the nob0er 0i.e and to attem#t 2reater thin2s in 0i.e, and .or this reason
their #resence is o. e"ce#tiona0 ;a0ue to the #ro2ress o. the race. To 2o into detai0s, howe;er,
[#. 927
is not necessary. *e a00 :now and a##reciate the ;a0ue o. .aith. *e a00 :now that it is one o. the hi2hest
and one o. the 2reatest .orces that man can e"erciseD we there.ore rea0iGe how im#ortant it becomes to
train ourse0;es to ha;e unbounded .aith in e;erythin2 and in e;erybody at a00 times, and under a00
circumstances.
[#. 921

*ith (00 Thy Fau0ts - Lo;e Thee 'ti00
Thus sin2s the #oet, and we ca00 him sentimenta0D that is, at .irst thou2ht we do. ,ut u#on second
thou2ht we chan2e our minds. *e then .ind that .au0ts and de.ects are a0ways in the minority, and that
the 0ar2er #art o. human nature is so wonder.u0 and so beauti.u0 that it needs must ins#ire admiration
and 0o;e in e;erybody. *ith a00 their de.ects there is nothin2 more interestin2 than human bein2sD and
the reason is that .or e;ery shortcomin2 in man there are a thousand admirab0e Eua0ities. The #oet,
bein2 ins#ired by the sub0ime ;ision o. truth, can see thisD there.ore, what can he do but 0o;eF
*hene;er his eyes are 0i.ted and whene;er his thou2hts ta:e win2s, his sou0 dec0ares with 2reater
e0oEuence than e;er be.ore, /*hat a #iece o. wor: is manN/ Thus e;ery moment renews his admiration,
and e;ery thou2ht re:ind0es the .ire o. his 0o;e.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com
[#. 922 [#. 929

CH(3T&% AA

TH& 1%&(T&'T 3$*&% -) +()
-t is the conc0usion o. modern #sycho0o2y that the #owers and the #ossibi0ities inherent in man are
#ractica00y unbounded. (nd this conc0usion is based u#on two 2reat .acts. First, that no 0imit has been
.ound to anythin2 in human natureD and second, that e;erythin2 in human nature contains a 0atent
ca#acity .or #er#etua0 de;e0o#ment.
The disco;ery o. these two .acts!!and no disco;ery o. 2reater im#ortance has a##eared in any a2e!!
2i;es man a new conce#tion o. himse0., a conce#tion, which, when a##0ied, wi00 natura00y re;o0utioniGe
the entire .ie0d o. human acti;ity.
To be ab0e to discern the rea0 si2ni.icance o. this new conce#tion becomes, there.ore, the 2reatest
#ower in man, and shou0d, in conseEuence, be 2i;en the .irst thou2ht in a00 e..orts that ha;e
ad;ancement, attainment or achie;ement in ;iew. The #ur#ose o. each indi;idua0 shou0d be, not sim#0y
to cu0ti;ate and a##0y those #ossibi0ities that are now in e;idence, but a0so to de;e0o# the #ower to
discern and .athom what rea00y e"ists within him. This
[#. 92B
#ower is the 2reatest #ower, because it #re#ares the way .or the attainment and e"#ression o. a00 other
#owers. -t is the #ower that un0oc:s the door to a00 #ower, and must be understood and a##0ied be.ore
anythin2 o. 2reater ;a0ue can be accom#0ished throu2h human thou2ht or action.
The #rinci#a0 reason why the a;era2e #erson remains wea: and incom#etent is .ound in the .act that he
ma:es no e..ort to .athom and understand the de#ths o. his rea0 bein2. He may try to use what is in
action on the sur.ace, but he is a0most entire0y unconscious o. the .act that enormous #owers are in
e"istence in the 2reater de#ths o. his 0i.e. These #owers are dormant sim#0y because they ha;e not been
ca00ed into action, and they wi00 continue to 0ie dormant unti0 man de;e0o#s his 2reatest #ower!!the
#ower to discern what rea00y e"ists within him.
The .undamenta0 cause o. .ai0ure is .ound in the be0ie. that what e"ists on the sur.ace, is a00 there is o.
man, and the reason why 2reatness is a rare e"ce#tion instead o. a uni;ersa0 ru0e can be traced to the
same cause. *hen the mind disco;ers that its #owers are ine"haustib0e and that its .acu0ties and ta0ents
can be de;e0o#ed to any de2ree ima2inab0e, the .ear o. .ai0ure wi00 entire0y disa##ear. -n its stead wi00
come the con;iction that man may attain anythin2 or achie;e anythin2. *hate;er circumstances may
be today, such a mind wi00 :now that a00 can be chan2ed, that the 0imitations o. the
[#. 92?
#erson can be made to #ass away, and that the 2reater desires o. the heart can be rea0iGed.
That mind that can discern what e"ists in the de#ths o. the rea0 0i.e o. man does not sim#0y chan2e its
;iews as to what man may attain and achie;e, but actua00y be2ins to draw, in a measure, u#on those
ine"haustib0e #owers withinD and be2ins accordin20y to de;e0o# and a##0y those 2reater #ossibi0ities
that this dee#er discernment has re;ea0ed. *hen man can see throu2h and understand what e"ists
beneath the sur.ace o. his 0i.e, the e"#ression o. his dee#er 0i.e wi00 be2in, because whate;er we
become conscious o., that we tend to brin2 .orth into tan2ib0e e"#ressions, and since the dee#er 0i.e
contains innumerab0e #ossibi0ities as we00 as enormous #ower, it is e;ident that when this dee#er 0i.e is
c0ear0y discerned and com#0ete0y ta:en #ossession o. in the consciousness, #ractica00y anythin2 may be
attained or achie;ed. The idea that there is more o. man than what a##ears on the sur.ace shou0d be so
constant0y and so dee#0y im#ressed u#on the mind that it becomes a #ositi;e con;iction, and no
thou2hts shou0d be #0aced in action un0ess it is based u#on this con;iction. To 0i;e, thin: and act in the
rea0iGation that /there is more o. me/ shou0d be the constant aim o. e;ery indi;idua0, and this more wi00
constant0y de;e0o#, comin2 .orth in 2reater and 2reater measure, 2i;in2 added #ower and ca#acity in
0i.e to e;erythin2 that is in action in the human system.
[#. 92C
*hen the a;era2e indi;idua0 .ai0s, he either b0ames circumstances or comes to the conc0usion that he
was not eEua0 to the occasion. He there.ore easi0y 2i;es u# and tries to be content with the 0esser. ,ut i.
he :new that there was more in him than what he had a##0ied in his underta:in2 he wou0d not 2i;e u#.
He wou0d :now by de;e0o#in2 and a##0yin2 this more, he #ositi;e0y wou0d succeed where he had
#re;ious0y .ai0ed. -t is there.ore e;ident that when man 2i;es attention to his 2reater #ower!!the #ower
to discern the more that is in him!!he wi00 ne;er 2i;e u# unti0 he does succeed, and in conseEuence, he
in;ariab0y wi00 succeed.
That indi;idua0 who :nows his #ower does not @ud2e accordin2 to a##earances. He ne;er #ermits
himse0. to be0ie;e that this or that cannot be done. He :nows that those thin2s can be done, because he
has disco;ered what rea00y e"ists within him. He wor:s in the con;iction that he must, can and wi00
succeed, because he has the #owerD and it is the truth!!he does ha;e the #ower!!we a00 ha;e the #ower.
To 0i;e, thin: and wor: in the con;iction that there is more o. you within the rea0 de#ths o. your bein2,
and to :now that this more is so immense that no 0imit to its #ower can be .ound, wi00 cause the mind to
come into c0oser and c0oser touch with this 2reater #ower within, and you wi00 conseEuent0y 2et
#ossession o. more and more o. this #ower.
[#. 925
The mind that 0i;es in this attitude o#ens the door o. consciousness, so to s#ea:, to e;erythin2 in
human 0i.e that has rea0 Eua0ity and worth. -t #0aces itse0. in that #osition where it can res#ond to the
best that e"ists within itse0., and modern #sycho0o2y has disco;ered that this best is e"traordinary in
Eua0ity, 0imit0ess in #ower, and contains #ossibi0ities that cannot be numbered.
-t is the truth that man is a mar;e0ous bein2!!nothin2 0ess than mar;e0ousD and the 2reatest #ower in
man is the #ower to discern the mar;e0ousness that rea00y does e"ist within him.
-t is the 0aw that we steadi0y de;e0o# and brin2 .orth whate;er we thin: o. the most. -t is there.ore
#ro.itab0e to thin: constant0y o. our dee#er nature and to try to .athom the 0imit0essness and the
ine"haustib0eness o. these 2reat and mar;e0ous de#ths.
-n #ractica0 0i.e this mode o. thin:in2 wi00 ha;e the same e..ect u#on the #ersona0 mind as that which is
secured in a wire that is not char2ed when it touches a wire that is char2ed. The 2reat within is a 0i;e
wireD when the mind touches the 2reat within, it becomes char2ed more and more with those same
immense #owersD and the mind wi00 constant0y be in touch with the 2reat within when it 0i;es, thin:s
and wor:s in the .irm con;iction that /there is more o. me,/!!so much more that it cannot be measured.
*e can recei;e .rom this dee#er 0i.e on0y that
[#. 928
which we constant0y reco2niGe and constant0y rea0iGe, because consciousness is the door between the
outer 0i.e and the 2reat within, and we o#en the door to those thin2s on0y o. which we become
conscious.
The #rinci#a0 reason there.ore why the a;era2e #erson does not #ossess 2reater #owers and ta0ents, is
because he is not conscious o. moreD and he is not conscious o. more because he has not ;ita00y
reco2niGed the 2reat de#ths o. his rea0 0i.e, and has not tried to conscious0y .athom the #ossibi0ities that
are 0atent within him. The a;era2e #erson 0i;es on the sur.ace. He thin:s that the sur.ace is a00 there is
o. him, and conseEuent0y does not #0ace himse0. in touch with the 0i;e wire o. his interior and
ine"haustib0e nature. He does not e"ercise his 2reatest #ower!!the #ower to discern what his who0e
nature actua00y containsD there.ore, he doer not un0oc: the door to any o. his other #owers.
This bein2 true, we can readi0y understand why morta0s are wea:!!they are wea: sim#0y because they
ha;e chosen wea:nessD but when they be2in to choose #ower and 2reatness, they wi00 #ositi;e0y
become what they ha;e chosen to become.
*e a00 must admit that there is more in man than what is usua00y e"#ressed in the a;era2e #erson. *e
may di..er as to how much more, but we must a2ree that the more shou0d be de;e0o#ed, e"#ressed and
a##0ied in e;erybody. -t is wron2, both to the indi;idua0
[#. 929
and to the race, .or any one to remain in the 0esser when it is #ossib0e to attain the 2reater. -t is ri2ht that
we a00 shou0d ascend to the hi2her, the 2reater and the better now. (nd we a00 can.

Your Forces and How to Use Them, by Christian D. Larson, [1912, at sacred!te"ts.com

T&AT $) F%$)T C$<&% $F DU'T 6(CH&T

,$$H' $F 3$*&% ()D 3%$1%&''
-T is on0y a .ew years, not more than a Euarter o. a century, since modern #sycho0o2y be2an to
#roc0aim the new science o. human thou2ht and action, so that we ha;e had but a short time to
demonstrate what a more inte00i2ent a##0ication o. our ener2ies and .orces can accom#0ish. ,ut a0ready
the e;idence is comin2 in .rom a00 sources, re;ea0in2 resu0ts that .reEuent0y border u#on the
e"traordinary. +an can do .ar more with himse0. and his 0i.e than he has been doin2 in the #astD he can
ca00 into action, and success.u00y a##0y, .ar more abi0ity, ener2y and worth than his .ore.athers e;er
ima2ined.
-t is the #ur#ose o. these boo:s not on0y to discuss these 2reater #owers and #ossibi0ities in man, but
a0so to #resent #ractica0 methods throu2h which they may be a##0ied, and to encoura2e as many as
#ossib0e to study and a##0y these 2reater #owers within them so that they may not on0y become 2reater
and richer and more worthy as indi;idua0s, but may a0so become the .orerunners o. that hi2her and
more wonder.u0 race o. which we a00 ha;e so .ond0y dreamed.

*H(T %&(D&%' '(Y
/( 2reat he0# and ins#iration to me./ +ont#e0ier, +iss.
/The best boo:s - ha;e e;er read. - am sorry - did not become interested in your boo:s years a2o./ Los
(n2e0es, Ca0i..
/- recommend your writin2s to the who0e human .ami0y. They are, indeed, 2reat./ )ew $r0eans, La.
/'uch 0iterature is doin2 2reat 2ood in the wor0d, tru0y an &manci#ator o. the race .rom the o0d creeds
and do2mas./ Los (n2e0es, Ca0i..
/You are :in2 o. )ew Thou2ht writers. Your wor:s contain more ins#iration than a00 the others./
+em#his, Tenn.
/- cou0d not e"chan2e them .or a00 the other boo:s in the house/ ,rid2e#ort, $.

%&(D TH& L(%'$) ,$$H'

T&A $) F%$)T DU'T 6(CH&T FL(3

+y -dea0 o. +arria2e
,y CH%-'T-() D. L(%'$), author o. /3oise and 3ower,/ etc. 1Cmo, net ?7c. L#osta2e e"traM.
*hen one underta:es to write somethin2 new about an institution so o0d as marria2e, one must, at 0east,
ha;e the coura2e o. oneJs con;ictions!!#0us somethin2 to say. The many readers o. the Larson boo:s
wi00 be assured at the outset o. these two assets. Their chie. curiosity wi00 he as to how 2ent0y he wi00
dea0 with this sacred theme. +r. Larson has tau2ht in a00 his boo:s that #ro2ress is the ine;itab0e 0aw o.
0i.e, and a00 that does not #ro2ress must be thrust aside. *e are not sur#rised, there.ore, to .ind him
statin2 that /amon2 the many institutions that wi00 be a..ected direct0y and immediate0y by the 2reat
chan2es that are ra#id0y comin2 o;er the wor0d, the institution o. marria2e is by no means the 0east
im#ortant./ (2ain he says, /+arria2e today does not measure u# to .the new idea0s o. 0i.eD and the
modern home, with a .ew nob0e e"ce#tions, does not #ossess those .iner e0ements that a0one can 0i.t the
race to a hi2her 0e;e0 o. conduct and e"istence. ( decided chan2e, there.ore, must come, both in the
idea0s o. the home and in the idea0s o. the marita0 stateD but we must understand the #sycho0o2y o. se"
be.ore we can #roceed to brin2 about the chan2e reEuired./ The author, howe;er, is not iconoc0astic in
the #resent boo:. His .criticism is constructi;e, and as it is #resented by a series o. 0o2ica0 ste#s it is
hard0y .air to ma:e brie. e"cer#ts. -nstead, the reader is in;ited to .o00ow .or himse0. the ar2uments
throu2h which the author reaches his /idea0./ *hether or not one a2rees, the boo: wi00 #ro;ide
abundant .ood .or thou2ht.
Thomas Y. Crowe00 Com#any, )ew Yor:
T&A $) ,(CH DU'T 6(CH&T FL(3

-n the Li2ht o. the '#irit
,y CH%-'T-() D. L(%'$), author o. /Your Forces and How to Use Them,/ etc. 19? #a2es, 8;o, net
O1.77 L#osta2e e"traM.
*ith his accustomed sane and broad theo0o2y, +r. Larson here #resentsJ a series o. ta0:s u#on the
s#iritua0 0i.e. He is es#ecia00y interested in the 0i.e o. the herea.ter, which, he #oints out, is bound u#
with the now. /The true #athway o. 0i.e is the eterna0 #ath o. an end0ess ascension!!the sou0 risin2 e;er
and e;er into hi2her and hi2her states o. e"istence. -t is the #ath o. wisdom and 0i2ht, the #ath o.
.reedom and truth!!the strai2ht and narrow #ath!!the #ath 0eadin2 direct0y toward the s#iritua0 hei2htsD
but it is not a #ath o. su..erin2. There is neither su..erin2 nor bonda2e u#on this #ath. -t is when we
ste# outside this #ath that we su..er./
The author di;ides his discussion into ei2hteen cha#tersI /Lea;e it to 1od,/ /The Hi2hest 3rayer,/ /The
%e0i2ion o. the 'ou0,/ /The 'ecret o. '#iritua0 3ower,/ and /%e2ions o. -n.inite %e#ose,/ are amon2
su22esti;e ca#tions. To read the Larson boo:s is to 2et a re.reshin2, common!sense ;iew o. 0i.eJs 0ar2er
Euestions. He is not concerned with creeds and isms. He #ictures the sou0 as constant0y e"#andin2 and
there.ore reEuirin2 the broadest 0imits in its search .or the truth. The .ina0 0i.e is the s#iritua0. *hen,
there.ore, /the human entity be2ins to rea0iGe that the s#iritua0 side is more rea0 than the #hysica0 side,
consciousness wi00 be2in to .unction more de.inite0y u#on the s#iritua0 sideD that is, 0i.e wi00 he 0i;ed,
not .rom the body, but .rom the sou0D and when we 0i;e in the sou0, and .rom the sou0, we wi00 2i;e
e"#ression to an e;er!increasin2 measure o. 0i.e. wisdom and #ower./
Thomas Y. Crowe00 Com#any, )ew Yor:

T&A $) ,(CH C$<&% $F 6(CH&T FL(3
The .o00owin2 is a cata0o2 o. LarsonJs boo:s which a##eared on the bac: co;er o. the dust @ac:et o. the
ori2ina0 1912 edition. -t is inc0uded .or com#0eteness.!!6,H

,$$H' ,Y CH%-'T-() D. L(%'$)
Y$U% F$%C&' ()D H$* T$ U'& TH&+
This boo: wi00 he0# you to thin: with your who0e mind. O1.2? )et.
,%(-)' ()D H$* T$ 1&T TH&+
Dec0ared by e"#erts to be tru0y a remar:ab0e boo:. O1.2? )et.
TH& 3(TH*(Y $F %$'&'
Twenty!ei2ht ins#irin2 cha#ters on the .iner thin2s in human 0i.e. O1.2? )et.
H$* T$ 'T(Y *&LL
$n how to secure #er.ect hea0th throu2h the use o. the hi2her #owers. O1.2?
H$* T$ 'T(Y Y$U)1
Learn to stay youn2D there is so much to 0earn, so much to 0i;e .or. O1.77 )et.
TH& -D&(L +(D& %&(L
or (##0ied +eta#hysics For ,e2inners. Cha#ters o. instruction, ins#iration and #ower. O1.77 )et.
*H(T -' T%UTH
( boo: that wi00 2i;e to e;erybody a hi2her and a .iner ;ision o. rea0 truth. O1.77
H$* TH& +-)D *$%H'
This is somethin2 we a00 must understand. Twenty cha#ters o. in;a0uab0e in.ormation O1.77 )et.
,U'-)&'' 3'YCH$L$1Y
( sub@ect in which a00 wide!awa:e business men ha;e become dee#0y interested. O1.77 )et.
TH-)H-)1 F$% %&'ULT'
How to use the wonder.u0 #owers o. the mind .or #ractica0 resu0ts in e;ery day ?7c )et.
3$-'& ()D 3$*&%
+ethods that wi00 cure a00 ner;ousness, and increase your wor:in2 ca#acity. ?7c )et.
TH& 1%&(T *-TH-)
The best boo: on the subconscious mind e;er #ub0ished. ?7c )et.
TH& H-DD&) '&C%&T
'omethin2 new on the wonder.u0 #ower o. .aith!!the .aith that mo;es mountains. ?7c )et.
+('T&%Y $F F(T&
*e can chan2e .ate and contro0 circumstances. This boo: e"#0ains how. ?7c )et.
H$* 1%&(T +&) 'UCC&&D
( boo: that shou0d be in the hands o. e;ery ambitious man or woman. ?7c )et.
'C-&)T-F-C T%(-)-)1 $F CH-LD%&)
-n;a0uab0e in.ormation on a 2reat and ;ita0 sub@ect. ?7c )et.
+('T&%Y $F '&LF
The man who masters himse0. can master his destiny. ?7c )et.
TH& +-)D CU%&
The boo: you want i. you want a stron2 mind, a we00!ba0anced mind. ?7c )et.
3&%F&CT H&(LTH
( scienti.ic treatise on /The Hi2hest Curati;e 3ower -n +an./ ?7c )et.
$) TH& H&-1HT'
For those who yearn .or the 0o.ty, the beauti.u0, the sub0ime. ?7c )et.
6U'T ,& 1L(D
-. you want sunshine and 20adness, this boo: wi00 2i;e you the secret. ?7c )et.
)$TH-)1 'UCC&&D' L-H& 'UCC&''
( thou2ht.u0 e"#osition o. the mains#rin2s o. success. 1Cmo. ?7c )et.
-) TH& L-1HT $F TH& '3-%-T
The answer to Euestions bein2 as:ed by a0most e;ery one at the #resent time. O1.77 )et.
+Y -D&(L $F +(%%-(1&
(n e0e;atin2 boo:. 'hou0d be in e;ery .ami0y. ?7c )et.

También podría gustarte