The Inner Life, v. II/Third Section/II

A NEGLECTED POWER People who have not made a special study of the matter never understand what a tremendous power there is in thought. Steam-power, water-power, these are real to them, because they can see them at work; but thought-power is vague and shadowy and intangible to them. Yet those who have taken the trouble to look into the subject know very well that one is just as real as the other. This is true in two senses — directly and indirectly. Everybody, when it occurs to him, recognises the indirect action of thought, for it is obvious that a man must think before he can do anything, and the thought is the motive power of his act just as the water is the motive power of the mill. But people do not generally know that thought has also a direct action on matter — that whether or not a man translates his thought into a deed, the thought itself has already produced an effect. Our readers are already aware that there are many kinds of matter finer than those which are visible to physical sight, and that the force of man's thought acts directly upon some of these and sets them in motion. A thought shows itself as a vibration in the mental body of man; that vibration is communicated to external matter, and an effect is produced. Thought therefore is itself a real and definite power; and the point of vivid interest about it is that everyone of us possesses this power. A comparatively small number of rich men have concentrated in their hands the steam-power and the electric power of the world; money is needed to buy its use, and therefore for many it is unattainable. But here is a power which is already in the hands of everyone, poor and rich, young and old alike; all we have to do is to learn to use it. Indeed, we are all of us using it to some extent even now, but because we do not understand it we often unconsciously do harm with it instead of good, both to ourselves and to others. Those who have read the book called Thought-Forms will remember how it is there explained that a thought produces two principal external effects — a radiating vibration and a floating form. Let us see how these affect the thinker himself, and how they affect others. The first point to remember is the force of habit. If we accustom our mental bodies to a certain type of vibration they learn to reproduce it easily and readily. If we let ourselves think a certain kind of thought to-day, it will be appreciably easier to think that same thought to-morrow. If a man allows himself to begin to think evil of others, it soon becomes easy to think more evil of them and difficult to think any good of them. Hence arises a ridiculous prejudice which absolutely blinds the man to the good points in his neighbours, and enormously magnifies the evil in them. Then his thoughts begin to stir up his emotions; because he sees only the evil in others he begins to hate them. The vibrations of mental matter excite those of the denser matter called astral, just as the wind disturbs the surface of the sea. We all know that by thinking over what he considers his wrongs a man can easily make himself angry, though we often seem to forget the inevitable corollary that by thinking calmly and reasonably a man can prevent or dismiss anger. Still another reaction upon the thinker is produced by the thought-form which he generates. If the thought be aimed at someone else, the form flies like a missile towards that person, but if the thought be (as is so often the case) connected chiefly with the thinker himself, the form remains floating near him, ever ready to react upon him and reproduce itself — that is to say, to stir up in his mind the same thought once more. The man will feel as though it were put into his mind from without, and if it happens to be an evil thought he will probably think that the devil is tempting him, whereas the experience is nothing but the mechanical result of his own previous thought. Now see how this fragment of knowledge can be utilised. Obviously every thought or emotion produces a permanent effect, for it strengthens or weakens a tendency; furthermore, it is constantly reacting upon the thinker. It is clear therefore that we must exercise the greatest care as to what thought or emotion we permit to arise within ourselves. We must not excuse ourselves, as so many do, by saying that undesirable feelings are natural under certain conditions; we must assert our prerogative as rulers of this kingdom of our mind and emotions. If we can get into the habit of evil thought, it must be equally possible to get into the habit of good thought. We can accustom ourselves to look for the desirable rather than the undesirable qualities in the people whom we meet; and it will surprise us to find how numerous and how important those desirable qualities are. Thus we shall come to like these people instead of disliking them, and there will be at least a possibility that we may do them something approaching to justice in our estimate of them. We may set ourselves definitely as a useful exercise to think good and kindly thoughts, and if we do we shall very soon begin to perceive the result this practice. Our minds will begin to work more easily along the grooves of admiration and appreciation instead of along those of suspicion and disparagement; and when for the moment our brains are unoccupied, the thoughts which present themselves will be good instead of bad, because they will be the reaction of the gracious forms with which we have laboured to surround ourselves. “As a man thinketh in his heart, so is he;” and it is obvious that the systematic use of thought-power will make life much easier and pleasanter for us. Now let us see how our thought affects others. The radiating undulation, like many other vibrations in nature, tends to reproduce itself. Put an object in front of a fire, and presently that object becomes hot; why? Because the radiations of rapid vibration coming from the incandescent matter in the grate have stirred the molecules of the object into more rapid oscillation also. Just in the same way if we persistently pour the undulation of kindly thought upon another, it must in time awaken a similar vibration of kindly thought in him Thought forms directed towards him will hover about him and act upon him for good when opportunity offers. Just as a bad thought may be a tempting demon either to the thinker or to another, so a good thought may be a veritable guardian angel, encouraging virtue and repelling vice. A grumbling and fault-finding attitude towards others is unfortunately sadly common at the present day, and those who adopt it never seem to realise the harm that they are doing. If we study its result scientifically we shall see that the prevalent habit of malicious gossip is nothing short of wicked. It does not matter whether there is or is not any foundation for scandal; in either case it cannot but cause harm. Here we have a number of people fixing their minds upon some supposed evil quality in another, and drawing to it the attention of scores of others to whom such an idea would never otherwise have occurred. Suppose they accuse their victim of jealousy. Some hundreds of people at once begin to pour upon this unhappy sufferer streams of thought suggesting the idea of jealousy. Is it not obvious that if the poor man has any tendency towards that unpleasant quality, it cannot but be greatly intensified by such a cataract? And if, as is commonly the case, there is no reason whatever for the spiteful rumour, those who so eagerly spread it are at any rate doing their best to create in the man the very vice over the imagined presence of which they gloat so savagely. Think of your friends by all means, but think of their good points, not only because that is a much healthier occupation for you, but because by doing so you strengthen them. When you are reluctantly compelled to recognise the presence of some evil quality in a friend, take especial care not to think of it, but think instead of the opposite virtue which you wish him to develope. If he happen to be parsimonious or lacking in affection, carefully avoid gossiping about this defect or even fixing your thought upon it, because if you do, the vibration which you will send him will simply make matters worse. Instead of that, think with all your strength of the quality which be needs, flood him with the undulations of generosity and love, for in that way you will really help your brother. Use your thought-power in ways such as these, and you will become a veritable centre of blessing in your corner of the world. But remember that you have only a limited amount of this force, and if you want to have enough to be useful you must not waste it. The average man is simply a centre of agitated vibration; he is constantly in a condition of worry, of trouble about something, or in a condition of deep depression, or else he is unduly excited in the endeavour to grasp something. For one reason or another he is always in a state of unnecessary agitation, usually about the merest trifle. This means that he is all the time wasting force, frittering away vainly that for the profitable use of which he is definitely responsible — that which might make him healthier and happier. Another way in which he wastes a vast amount of energy is by unnecessary argument; he is always trying to make somebody else agree with his opinions. He forgets that there are always several sides to any question, whether it be of religion, of politics, or of expediency, that the other man has a perfect right to his own point of view, and that anyhow it does not matter, since the facts of the case will remain the same, whatever either of them may think. The great majority of the subjects about which men argue are not in the least worth the trouble of discussion, and those who talk most loudly and most confidently about them are usually precisely those who know least. The man who wishes to do useful work, either for himself or for others, by means of thought-power, must conserve his energies; he must be calm and philosophic; he must consider carefully before he speaks or acts. But let no one doubt that the power is a mighty one, that any one who will take the trouble may learn how to use it, and that by its use each one of us may make much progress and may do much good to the world around him. You should understand this power of thought, and the duty of repressing evil, unkind or selfish thoughts. Thoughts will produce their effect, whether we wish it or not. Each time you control them it makes control easier. Sending out of thoughts to others is as real as giving money; and it is a form of charity which is possible for the poorest of men. A wise man produces his results intentionally. To radiate depression is wrong, and it prevents higher thoughts from coming in. It causes much suffering to sensitive people, and is responsible for much of the terror of children at night. It is not right to cloud a young life, as so many do, by allowing bad and miserable thoughts to fall upon it. Forget your depression, and send strengthening thoughts to sick people instead. Your thoughts are not (as you might suppose) exclusively your own business, for your vibrations affect others. Evil thoughts reach much farther than evil words, but they cannot affect a man who is entirely free from the quality which they carry. The thought of the desire for drink could not enter the body of a purely temperate man, for example. It would strike upon his astral body, but it could not penetrate, and it would then return to the sender. The will can be trained to act directly upon physical matter. The example of this which is most likely to be within your own experience is that a picture which is much used for purposes of meditation may often be observed to change in expression; the actual physical particles are unquestionably affected by the power of the strong sustained thought. Madame Blavatsky used to make her pupils practise this, telling them to suspend a needle by a silk thread, and then learn to move it by the force of the will. A sculptor also uses this power of thought in an entirely different way. When he sees a block of marble he makes a strong thought-form of the statue which he can carve out of it. Then he plants this thought-form inside the block of marble, and proceeds to chip away the marble which lies outside the thought-form, until only that portion of it which is interpenetrated by it remains. Make it a practice to set apart a little time each day which shall be devoted to formulating good thoughts about other people, and sending them to them. It is capital practice for you, and it will unquestionably do good to your patients also.