Excerpts from
"How
To
Find
Your Real Self"
by Milfred
Mann
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CHAPTERS
YOU ARE A SPECIAL ENTERPRISE OF GOD
HOW TO FIND YOURSELF
PROBLEMS
TREATMENT FOR PROBLEMS
PROPER THINKING
CONCENTRATION AND MEDITATION
CONCLUSION
CHAPTER I
YOU ARE A SPECIAL ENTERPRISE OF GOD
There is certainly nothing more
necessary in the world today than a practical philosophy of life. By a
practical philosophy, I do not mean beauti ful ideals and wonderful
dreams in which we seek refuge from a terrifying world. I mean the kind
of philosophy which is liveable, useable, expendable. I mean the kind
of philosophy that far outdistances the abstract ideas of the world's
great thinkers. I mean the kind of philosophy that Jesus demonstrated
and taught- a Pragmatic Mysticism.
Many people have asked, "Just
what is
that?" Pragmatism is a term that came into favor about the turn of the
century from William James. He was, and still is, the greatest of all
American psychologists, and we might add the title of philosopher to
him also. He said that Pragmatism in terms
[p. 8] of self is that which is
usable,
that which is expendable. In other words, Pragmatism is anything that
has a cash value not only in the sense of buying an article, but in the
real sense of your own inner resources, explored, developed and used.
Is it useable? Will it help you? Can you work it? Pragmatism is
certainly very workable. In other words, it is what we call the
metaphysical concept, or what I personally prefer to call Pragmatic
Mysticism. It is not the kind of belief that makes you withdraw from
the world, or live in a cave, or mortify the flesh, or deny yourself
anything that makes for gracious living. It is a pragmatic, every-day,
usable UNION WITH GOD. That is what it is in simple terms.
A number of years ago, before I
had
encountered Metaphysics, I was in the business world. I had a
photographic feature syndicate, which supplied newspapers and magazines
with picture feature stories of the type we find in "Life," "Look,"
etc. We would take a series of pictures that told a story. Sometimes
they were sent to us
[p. 9] by photographers
throughout the
world, and sometimes we made them with our own staff of photographers.
This one, to which I now refer, was our own brain-child. It was called
"What is a human being made of?" We decided to make the particular
human being in question a pretty girl, and we then proceeded to analyze
her. We discovered that she consisted of such things as salt, calcium,
silica, sulphur, potassium and sundry other elements. The total cost of
the various elements which make up the human body was, at pre-inflation
figures, $2.94. That is what we each are worth as far as our physical
bodies are concerned. It was a little more if you had gold in your
teeth, and a little less if you had dentures, which seems reasonable.
But that is the cash value of a human being.
In those days I was very much of
an
atheist, and this value rather fitted in with my own idea of what
humanity was really worth - including me. Then shortly after that I
discovered Metaphysics. I was, as many of us have been, dragged to a
lecture. During one of the first lectures I attended a state-
[p. 10] ment was made that was a
challenge to me. The man who spoke was, in my mind, the greatest of all
Metaphysical teachers,- Emmet Fox. He had the most brilliant mind I had
ever met. You couldn't ignore this man. You couldn't laugh him off. He
made sense. He ended this particular talk by saying, "Do you know who
you are? Do you really know who you are? YOU are a special
enterprise on the part of God." That hit me. There certainly was a wide
gap between the $2.94 cash value of a human body and "a special
enterprise on the part of God."
I knew, as we do sometimes know -
with
a tremendous inner conviction, that Dr. Fox was right. I knew that I
was what we might term "spiritually near-sighted," since I had never
tried to see beyond the physical plane. The two concepts were as far
apart as the North and South Poles, and I decided to explore for myself
the vast territory that lay between them, through the study of
Metaphysics. I had to find out for myself whether or not it was just a
beautiful dream, or was there
[p.11] something which I could
actually
use in my daily living. So I had to first study, then absorb, and
finally apply what I had learned.
I discovered I was very much "a
special
enterprise on the part of God"- and so was every other human being. I
also discovered that this was only the beginning. My mental acceptance
of the idea did not help me very much in the manifestation of it. There
was much more to be done.
What does it mean to be "a
special
enterprise on the part of God"? You are, you know. Whether you realize
it or not, you are "a special enterprise on the part of God." If you go
into business,- and most of us are in business of some sort or another,
or you enter into an undertaking of some kind, you equip it. You equip
it with everything you think it will need. It is your idea, and you
endow it, you clothe it, you activate it with everything that is
necessary for its existence. And you expect it to function well. That
is what God did with us. He created us in His image, after His
likeness. He supplied us with everything we need, from
[p. 12] the physical plane to the
spiritual plane. He made us to stand on our own feet by giving us free
will to do as we pleased.
We have done, often unknowingly,
what
we pleased,- and the results have been anything but pleasing. We have
lost sight of our heritage, and because of environment and training,
our strongest tendency is to blame the other fellow for our woe. If we
do not blame fellow-man, then we stoically and subtly blame God, by
saying "It is God's will." Both ideas are wrong and only help to
prolong the difficulty.
God created each one of us "a
special
enterprise," and He endowed us with a mind. He gave us
Self-consciousness. No other species on the face of this planet has
that. You know who you are. You may not know the all of who you are,
because no one does. But you do know "I am So-and-so." You do have the
power of original thought. You can form a concept. You can carry it
out. There is an interesting test you can try for yourself that is very
revealing. Ask yourself, "Who am I?" Then watch
[p. 13] the first three replies
that
come into your mind. You will inevitably find that your answers will
include, "I am a salesman," or "I am a housewife." But you are not
that. That is your field of activity; that is not what you are. This is
a simple way of learning just what you think about you.
You have Self-consciousness. You
have
the kind of mind that recognizes its own identity. You have free will.
You have the potentiality and the pos sibility of developing that mind.
You are not a slave. You do not have to live at the beck and call of
every peril that seems to lurk in the outer world. You are supposed to
live as a child of God,- a Son of God,-- a co-creator with God. That is
the essence of Being, which is instilled in every human soul. You are
not here to live a possible sixty or seventy years, and for the most
part of it go through hell. You are here to create something in your
life that only you can do for yourself. Only I can do it for me. Each
one of us does it a bit differently. Each one of us offers God a
slightly different, unique experience as we begin to find ourselves
[p. 14] and proceed to build our
lives
in accordance with the Divine Plan. That is why there are no two people
exactly alike in the world. Not even identical twins are completely
identical. No one else can do it in exactly the same way. "You are a
special enterprise on the part of God."
[p.15]
CHAPTER II
HOW TO FIND YOURSELF
How do we find ourselves? We
do so
by going "within." We get to know ourselves, to understand how we are
made, and then we learn to use the magnificent power within us. We do
it by understanding the mind, what it is, and how it works. There is
nothing more fascinating than the mind. Actually, it consists of three
sections,-the conscious, the subconscious and the Superconscious. The
part with which we are busiest is that which we call the conscious
mind. That is the area through which we absorb all our knowledge of the
outer world. It is the part of the mind with which we think. It is the
part of the mind of which we are constantly aware. It is always busy
thinking during our waking hours. It flits from pillar to post with the
ease and rapidity of a wild monkey. It is the part of the mind that
receives scholastic training,
[p. 16] and retains it just as
long as
it needs it. Surprisingly enough, it is the least important part of the
mind. It is like a filter through which thoughts pass, at random for
the most part, until we learn to use it. It is the intellect.
Much more important is the
subconscious
mind. That is the part of the mind which makes you feel. It reminds you
of things you have forgotten. In one sense, the subconscious mind is
the eternal storehouse. Everything that has ever happened to you,
everything that you have ever thought, or done, or said, even though
you may have no conscious recollection, is stored in the subconscious.
Your loves, your fears, your hates, your good deeds, your courage, your
resentments, your animosities, your charities -they are all there. And
you are the sum total of all of that at this moment.
If you would like to know a
little of
the ideas the subconscious holds, you can do so by watching yourself.
The clearest answer will come by looking in a mirror at yourself,
because the body is the complete out-picturing of what the subconscious
mind
[p. 17] is expressing. Its
closest
manifestation is through the physical body, and it reflects itself in
the health, vitality, and appearance. Then, watch what you do. Watch
what you say. Watch your reactions. Are they what they should be? Do
you flare up at others? Do you take offense easily and then blame it on
your sensitive nature? Are you always busy protecting your pride? Do
you go around the world with a chip on your shoulder? If you do, you
will know that there is smething stored in the subconscious that is
causing a bit of trouble. Get rid of it, because if you continue,
sooner or later you are to going to `come a cropper' and take a bad
fall.
Besides being the storehouse of
memory,
the subconscious is also the power house of the human being. Its
function is to create,--and that it does, unquestioningly, when the
conscious mind gives the order. It cannot reason, and it knows no
logic. It continues to carry out the orders until the conscious mind
re-directs it. The subconscious mind knows everything of the past and
the present. It also has an idea of what the future might be,
be-
[p. 18] cause of past
performance. But,
because it is plastic, it can and will change the future direction of
your life, provided it is given the impetus and instruction to do so.
The third part of the mind is
actually
the most important, and it is also the one with which we have the least
knowledge and contact. It is that part of the mind which gives us life.
It is called the Superconscious Mind. It is what we term the Presence
of God in us. It does not matter what we call it, whether it is called
the Presence, the Indwelling Christ, the Divine Spark, or my own
favorite term for it,--I AM. It is that within us which is our goal -
the conscious realization of the Indwelling Christ, conscious union
with your Real Self. It is that Presence, that Super-conscious Mind,
which is within you and gives you the ability to think, feel, move. It
is Life incarnate,--and you are its incarnation. When the Presence
decides you have done all you can in this life span, it withdraws from
the physical body, taking with it the conscious and subconscious parts
of the mind until another
[p. 19] incarnation. But at this
stage
of our evolution the Superconscious Mind does little more than animate
us. It is equally true that if your desire for union with the Presence
is strong enough,- if you seek the Giver more than you seek the Gifts,-
you will find Him. Then you will also find that "having the Giver, you
have all Gifts."
The subconscious is the part of
the
mind with which we are mostly at grips. The subconscious, while it
produces our good for us, also produces all of our problems. Nothing,
absolutely nothing, has ever happened to you or to me or to any other
human being in this world, except that we have consciously or
unconsciously brought it to pass, be it good or bad. There is no sense
blaming the other fellow for things that happen to you. He had nothing
to do with it. He was merely an instrument, brought to you by the Law
which you set in motion, --the Law that governs the subconscious mind.
When this idea is grasped and
realized,
two things occur. The first is almost universal. I made this statement
some years ago to a small group of
[p. 20] people, all of whom I
knew
intimately. I was startled to find some fifteen or twenty pairs of eyes
looking at me, each one saying silently but so eloquently, "You can't
include me in that! You know how awful my mother-in-law, or my parents,
or my relatives in general have been to me." It illustrates so clearly
our intense dislike of admitting the fact that we could possibly be
responsible or wrong. Yet we are. When we can face this as the
Truth,--for it is,--we have taken the first tremendous step in the
right direction. It is the beginning of a soul-cleansing.
The beginning of freedom lies in
facing
our own responsibility for what happens in our lives. It must then
logically follow that since we are respon- sible for both the good and
the bad in our lives, we cannot attribute it to other people and
outside circumstances. People and circumstances that have hurt us are
the instruments used by the Law which we have consciously or
unconsciously invoked. It is the great Cosmic Law, and it is summed up
simply in the words, "Like attracts like." It brings back
[p. 21] to us that which we have
put
forth. Once we understand this, we are free from all resentments. And
we know by now that resentments are the cancers of the soul. Their
inception and growth is due to our emotional reactions to people and
incidents in our lives.
Suppose, for example, you were in
a
rush and you ran through a doorway, colliding most forcibly with the
door, and you were bruised. Would you hit the door back? Would you bawl
the door out for being in the way? Would you talk about the door to
everyone you met? Would you brood over the door and rehearse the action
again and again? Of course you would not. But--if someone by accident
stepped on your foot in a crowded bus or subway, particularly if it
happened to connect with your pet corn, you know what your reaction
would be. The least you would do would be to glare. You would not be
angry with the door for being in the way, but you would be more or less
annoyed with yourself for being silly, for being stupid, for not being
careful. Yet, when it comes to another human
[p. 22] being colliding with us,
the
reaction is one of indignation, antagonism and fury. That is what we
call our normal, natural reaction,-- although it is neither normal nor
natural. This is a trivial example, but the same attitude appears in
deeper, more personal relationships. We are always concerned with what
the other fellow has done, is doing, or will do to us. It is that
attitude which we must change. When we reach the point of understanding
that only we ourselves are the Cause and Effect of all that happens to
us, then we overcome the greatest poison in our lives--resentment,
which is the parent of most of our problems.
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