Excerpts from

The Gist of New Thought
Your Mind Dynamo & How to Use It
by Paul Ellsworth

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Book Description
1916. Contents: The Principle; The One Condition; How to Enter the Silence; Cumulative Results; Healing; How to Know the Truth that Frees; How to Connect with Spiritual Supply; and Creative Mastery.



THERE comes to most of us at times a perception that we are living but half lives, and that if we could unlock powers which we feel vaguely stirring within us, we could do our work swiftly and joyously, could live lives of health and power and serene mastery. Emerson says:

"A little consideration of what takes place around us every day would show us that a higher law than that of our will regulates events; that our painful labors are very unnecessary, and altogether fruitless; that only in our easy, simple, spontaneous action are we strong, and by contenting ourselves with obedience we become divine. Believe and love — a believing love will relieve us of a vast load of care."

"By contenting ourselves with obedience we become divine." That is part of the secret — but obedience to what? A law of righteous or scientific living is implied, by obedience to which we will come naturally and inevitably into our heritage of power, love, and wisdom. Evidently, the most important thing in life is to find this law, and then to bring every activity of our lives into harmony with it.

The supreme truth upon which joyous and successful living is founded is that man is but the outward terminal of an inner life and power, and that fully and perfectly to express this unseen life, he must bring his desires and activities into harmony with its purposes and laws of action. What, then, is the purpose of Divine Life, and what are its laws? A moment's consideration will show us that its purpose is always creative expression — the bringing into visibility of forms of beauty and usefulness; and in this work of creation, Divine Life works through various focal centers; every man and every animal and insect in the universe is expressing Divine Life, to the extent of the limitations imposed by its stage of development. Evidently, its success in this work of expression will depend upon its intuitive or conscious grasp of the purpose of Divine Life. That is why, "only in our easy, simple, spontaneous action are we strong, and by contenting ourselves with obedience we become divine." The life and substance back of us, ready to be expressed through us, are limitless; but only as we obey the laws implied in the eternal purpose of Divine Life, can we draw upon this infinite resource.

So much for the principle upon which masterful living is based. Now let us consider the actual ways and means of utilizing this principle. If we are not living the lives of joyous creation for which we were fitted, how shall we begin to realize our possibilities?

The first thing for us to consider is what may be called the stratum of automatic force. This is the psychical realm where mental and spiritual seeds are planted and are brought to harvest by the very nature of the creative force. In man, this stratum is called "subjective," or "subconscious" mind. In various abnormal conditions, the working of this subconscious mind can be studied — as in the hypnotic sleep. Here it is found that subconscious mind never forgets; that it does its work with incredible swiftness and accuracy (as in the case of mathematical prodigies); and that it has perfect control of the physical organism. It is amenable to suggestion, and unless this suggestion is inhibited by a counter suggestion in the form of direct command or fixed belief and desire, it will carry out to its logical conclusion the primary suggestion.

In the normal, waking state, subjective mind does not at once accept and act upon suggestions offered it by the conscious or objective mind. But to suppose that these suggestions are without effect simply because they do not at once spring into visible growth is a mistake. The truth is that no dynamic thought or emotion is ever without influence on the subjective mind, and through it on body and affairs. But in the hurly-burly of life, so many counter suggestions are offered, so many antagonistic thought elements are introduced into this realm of automatic creative power, that only the averages and balances can be traced. Subjective mind takes the preponderance of belief, desire, and emotion, and works it out into body and vitality.
That is why, in the philosophy of righteous living, there are no "idle" words or thoughts. One such may not produce any noticeable effect, but when one is added to a thousand others, forgotten as soon as they are thought or uttered, the result may spell disaster or success. There are no idle and unproductive thoughts. Every one is posted on the debit or the credit side of the soul ledger, and goes to build up or to tear down the fabric of life.

And so, at the very beginning of this new life which is to lead to assured success in body and affairs, it is necessary to examine our thoughts and desires and to see that they are in harmony with the great law of life. We will consider this more fully in the next chapter. Before turning to it, however, I want to ask you to think over the philosophy of life which we have just considered and to notice how it insures success in all worthwhile things to those who accept it and who learn to live in conformity with it. Notice that the purpose of Divine Mind, or God, or the Father (for this Creative Spirit is the Father and Source of us all) is to express Itself through each one of us in accordance with Its own nature, which is always love, wisdom, power. There is no root here of failure in body or affairs; no element making for possible sickness, poverty, or sorrow. Evidently these elements have been introduced by our failing to grasp the nature of our lives and the central purpose of Divine Life, working in and through us.

As a preliminary exercise to teach you to use wisely and consciously your own creative power, I want you to take time every morning and night to consider this statement of truth:

I am an expression of Divine Life, and in vitality, body, and affairs I show forth the limitless love, power, and wisdom of my Father.

In Chapter 3 we will consider more fully just how to use this and other statements or formulae of truth. For the present, close your eyes and repeat the statement word for word, considering as earnestly as possible its full meaning. Remember that you are sinking a requisition into your own creative center, your subjective mind; and that, by the law of its being, it is bound to carry out this suggestion to its logical conclusions just as fully as you let it by refusing to consider counter suggestions.



THE only limit in regard to Mind Power is that it must be used creat-ively. This is a logical extension of the fact of the oneness of all life, for if individual men and animals are but outlets for the One Life, it is evident that those individuals which strive for the common good can most freely draw on the common resource of love, wisdom, and power. This does not mean, however, that the individual must give up his work to turn general busybody. The present mediums of interchange of property and service will suffice, with such evolutionary changes as come to all customs and institutions with the general advance of civilization. The practical result of recognizing the oneness of life and interest between all living creatures is rather the perfecting of each man's work, and this implies in the very beginning that this work must be susceptible of perfection. Here again Emerson can be quoted to advantage:

"It is not an excuse any longer for his deeds that they are the customs of his trade. What business has he with an evil trade? Has he not a calling in his character?"

And so, in the very beginning of a successful attempt to master the mind forces, it is necessary for the student to consider his daily work. The laws of life are so perfectly balanced that only the worker who is striving not only for his own, but for the general good can possibly succeed. Selfishness is isolation from life and power, and is the fundamental cause of all inharmony, just as love is the perfecting of the law.

This word "love" has been so generally misused and misunderstood that it is necessary to get back to its real meaning. When a man loves his kind, he does not sit in a rocker and smile benignantly upon the world. Instead he draws regularly and fully upon the divine resource, expressing the power that reaches him from the common source according to his own peculiar bent or genius. He applies the law of love to all he desires and does, and this law teaches him that lust and anger and covetousness are evil, not because the Bible or any other book forbids them, but because they are un-social, and if commonly accepted and developed would destroy the formed universe. He realizes that what mankind at large cannot do, he does not really desire to do. This leads him to an understanding of real desire: universal and perfecting desire as contrasted with selfish and corrosive desire; and he finds that he has completed the circle and has returned to the primal purpose of Divine Life: Creative expression, the bringing into visibility of forms of beauty and usefulness.

Love, then, is the expression of the original, creative desire of Divine Mind in the life of the individual. It is the impulse which leads a man to seek satisfaction in doing, in creating, rather than in tearing down or hindering; and in this impulse no self-abnegation is implied. If you will study the lives of those around you, you will find that the people who derive the most sustained and comprehensive satisfaction from living are those who "find themselves" in their work, and who have so developed this work as to make it fill a broad, human need.

Every week the papers tell of the success which has come to some individual who has discovered in himself the capacity to serve his fellows in a new and needed way. Recently, for instance, two young men conceived the idea of teaching country people some of the vital truths about country living through the medium of moving pictures. First came the idea; then it had to be developed — the films must be obtained, and as these were nowhere in existence the making of them involved original, creative work. Then the medium for putting this service before the public had to be worked out. These young men discovered a broad, human need, and found within themselves the possibilities of filling this need. The resultant success was more than financial, although it included that: it lay in the satisfaction of doing something worthwhile, and doing it in masterly fashion. Let us take this incident as an illustration of practical love — love in action; harmony, service.
So the first step is to study your work, to discover all its possibilities for creative expression and for service. If you have been "holding down a job," quit. That doesn't mean that you must throw up the work you are doing and seek another opening, but rather that you must change your attitude toward work. Financial reward, the "pay" which you extract in money for your services to mankind, is a secondary consideration. Don't imagine for a moment that I am preaching anything impractical in this — it is the verdict of the ages, and of the masters in every line of activity under the sun. If you have studied the successful people whom you have met you will know that the principal characteristic of these people is enthusiasm for their work: they may be good "business people," and may, when the work is done, take proper steps to secure the pay in money to which they are entitled; but the basic incentive to work is not the desire for money, but for expression and service.

Get into harmony with your work. Get right down to the roots of the matter, and realize that all the real satisfaction in the world comes from doing something worthwhile, and doing it masterfully. If you have formed the vicious habit of finding "pleasure" in sensualism of any kind, you will have to change your view point entirely. The pleasures of sensual things are as different from real satisfaction as is the flavor of highly seasoned food from that of a ripe peach or an apple. Sensualism inflames the organism and unfits it for real and lasting pleasure. The man who tries to play with his animal appetites may be a good business man to begin with, but the time will come when either he will master the lower appetites or it will master him. Many a victim to the so-called "strenuous life of business," is in reality an illustration of the futility of trying to drive business and sensualism in the same team.

Does all this sound forbidding and unattractive? If it does, it simply shows how far we have journeyed from the truth in regard to the nature of life. Life is creative, and the individual who learns to find himself in creation, in building for himself and for the world, discovers that life broadens around him as he goes forward; that the apparent passing of the years is bringing him fullness of power, serenity, satisfaction.
Before concluding this chapter, I want to call attention to a fallacy which has done its share of mischief. This is the old attempt to get just enough spirituality to bring mastery of the outer world, while at the same time the seeker strives to hold to sensual gratification. Many of the failures of New Thought students can be traced to this root. It is but another illustration of the old attempt to grasp the rose without its thorns, to secure an apparent pleasure without paying the price. The futility of this attempt was pointed out centuries ago, when Paul said, "Be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also reap!" It is a matter of law, just as is gravity or magnetism, and in all the boundless universe there is no such thing as the tiniest violation of law. The mastery of mental and spiritual force will not enable you to defy the central law of all life, which is always creation, the building up of the beautiful and the useful. That which tears down, whether it be sensualism at the table or hate of one's neighbors, is an agency of death. And if you introduce this fire of the Spirit into your life, no amount of "affirming" or "denying" will avail to save you from the penalty.

No, I have no panacea for wretchedness to offer, except that which is implied in the very nature of the cause: Learn the law. Bring yourself and all that you desire or think or do into harmony with it. Then you will have cut the root of all unhappiness, and will have done with sickness and misery forever. And in doing this, the wisdom of Divine Life may be trusted to the uttermost: the Father of us all has created each one of us for success and happiness — indeed He finds His joy through us, and our misery by the very fact of our oneness with Him is His misery. Nothing goes out of our lives except to make room for something better and greater.

Here is an affirmation for you to use as you do that of Chapter 1:

Thou in me art creative love, and in every thought, desire, and action I express Thy nature.

As you repeat this key thought, silently and attentively, review your work and activities in the light of the law of creative love. Open yourself to the higher wisdom, and begin to bring out the service ideal in all that you do. Don't be afraid that this is impractical — it is in reality the secret of the biggest success you can imagine.

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