Just as a gardener cultivates his plot, keeping it free from weeds, and growing the flowers and fruits which he requires, so may a man tend the garden of his mind, weeding out all the wrong, useless, and impure2 thoughts, and cultivating toward perfection the flowers and fruits of right, useful, and pure thoughts. By pursuing this process, a man sooner or later discovers that he is the master-gardener of his soul, the director of his life. He also reveals, within himself, the laws of thought, and understands, with ever-increasing accuracy, how the thought-forces and mind elements operate in the shaping of his character, circumstances, and destiny.
Thought and character are one, and as character can only manifest and discover itself through environment and circumstance, the outer conditions of a person's life will always be found to be harmoniously4 related to his inner state. This does not mean that a man's circumstances at any given time are an indication of his entire character, but that those circumstances are so intimately connected with some vital thought-element within himself that, for the time being, they are indispensable to his development.
Every man is where he is by the law of his being; the thoughts which he has built into his character have brought him there, and in the arrangement of his life there is no element of chance, but all is the result of a law which cannot err5. This is just as true of those who feel "out of harmony" with their surroundings as of those who are contented6 with them.
As a progressive and evolving being, man is where he is that he may learn that he may grow; and as he learns the spiritual lesson which any circumstance contains for him, it passes away and gives place to other circumstances.
Man is buffeted7 by circumstances so long as he believes himself to be the creature of outside conditions, but when he realizes that he is a creative power, and that he may command the hidden soil and seeds of his being out of which circumstances grow, he then becomes the rightful master of himself.
That circumstances grow out of thought every man knows who has for any length of time practised self-control and self-purification, for he will have noticed that the alteration8 in his circumstances has been in exact ratio with his altered mental condition. So true is this that when a man earnestly applies himself to remedy the defects in his character, and makes swift and marked progress, he passes rapidly through a succession of vicissitudes9.
The soul attracts that which it secretly harbours; that which it loves, and also that which it fears; it reaches the height of its cherished aspirations10; it falls to the level of its unchastened desires,—and circumstances are the means by which the soul receives its own.
Every thought-seed sown or allowed to fall into the mind, and to take root there, produces its own, blossoming sooner or later into act, and bearing its own fruitage of opportunity and circumstance. Good thoughts bear good fruit, bad thoughts bad fruit.
The outer world of circumstance shapes itself to the inner world of thought, and both pleasant and unpleasant external conditions are factors, which make for the ultimate good of the individual. As the reaper11 of his own harvest, man learns both by suffering and bliss12.
Following the inmost desires, aspirations, thoughts, by which he allows himself to be dominated, (pursuing the will-o'-the-wisps of impure imaginings or steadfastly13 walking the highway of strong and high endeavour), a man at last arrives at their fruition and fulfilment in the outer conditions of his life. The laws of growth and adjustment everywhere obtains.
A man does not come to the almshouse or the jail by the tyranny of fate or circumstance, but by the pathway of grovelling14 thoughts and base desires. Nor does a pure-minded man fall suddenly into crime by stress of any mere15 external force; the criminal thought had long been secretly fostered in the heart, and the hour of opportunity revealed its gathered power. Circumstance does not make the man; it reveals him to himself No such conditions can exist as descending16 into vice17 and its attendant sufferings apart from vicious inclinations18, or ascending19 into virtue20 and its pure happiness without the continued cultivation21 of virtuous22 aspirations; and man, therefore, as the lord and master of thought, is the maker23 of himself the shaper and author of environment. Even at birth the soul comes to its own and through every step of its earthly pilgrimage it attracts those combinations of conditions which reveal itself, which are the reflections of its own purity and, impurity24, its strength and weakness.
Men do not attract that which they want, but that which they are. Their whims25, fancies, and ambitions are thwarted26 at every step, but their inmost thoughts and desires are fed with their own food, be it foul27 or clean. The "divinity that shapes our ends" is in ourselves; it is our very self. Only himself manacles man: thought and action are the gaolers of Fate—they imprison28, being base; they are also the angels of Freedom—they liberate29, being noble. Not what he wishes and prays for does a man get, but what he justly earns. His wishes and prayers are only gratified and answered when they harmonize with his thoughts and actions.
In the light of this truth, what, then, is the meaning of "fighting against circumstances?" It means that a man is continually revolting against an effect without, while all the time he is nourishing and preserving its cause in his heart. That cause may take the form of a conscious vice or an unconscious weakness; but whatever it is, it stubbornly retards30 the efforts of its possessor, and thus calls aloud for remedy.
Men are anxious to improve their circumstances, but are unwilling31 to improve themselves; they therefore remain bound. The man who does not shrink from self-crucifixion can never fail to accomplish the object upon which his heart is set. This is as true of earthly as of heavenly things. Even the man whose sole object is to acquire wealth must be prepared to make great personal sacrifices before he can accomplish his object; and how much more so he who would realize a strong and well-poised life?
Here is a man who is wretchedly poor. He is extremely anxious that his surroundings and home comforts should be improved, yet all the time he shirks his work, and considers he is justified32 in trying to deceive his employer on the ground of the insufficiency of his wages. Such a man does not understand the simplest rudiments33 of those principles which are the basis of true prosperity, and is not only totally unfitted to rise out of his wretchedness, but is actually attracting to himself a still deeper wretchedness by dwelling35 in, and acting34 out, indolent, deceptive36, and unmanly thoughts.
Here is a rich man who is the victim of a painful and persistent38 disease as the result of gluttony. He is willing to give large sums of money to get rid of it, but he will not sacrifice his gluttonous39 desires. He wants to gratify his taste for rich and unnatural40 viands41 and have his health as well. Such a man is totally unfit to have health, because he has not yet learned the first principles of a healthy life.
Here is an employer of labour who adopts crooked42 measures to avoid paying the regulation wage, and, in the hope of making larger profits, reduces the wages of his workpeople. Such a man is altogether unfitted for prosperity, and when he finds himself bankrupt, both as regards reputation and riches, he blames circumstances, not knowing that he is the sole author of his condition.
I have introduced these three cases merely as illustrative of the truth that man is the causer (though nearly always is unconsciously) of his circumstances, and that, whilst aiming at a good end, he is continually frustrating43 its accomplishment44 by encouraging thoughts and desires which cannot possibly harmonize with that end. Such cases could be multiplied and varied45 almost indefinitely, but this is not necessary, as the reader can, if he so resolves, trace the action of the laws of thought in his own mind and life, and until this is done, mere external facts cannot serve as a ground of reasoning.
Circumstances, however, are so complicated, thought is so deeply rooted, and the conditions of happiness vary so, vastly with individuals, that a man's entire soul-condition (although it may be known to himself) cannot be judged by another from the external aspect of his life alone. A man may be honest in certain directions, yet suffer privations; a man may be dishonest in certain directions, yet acquire wealth; but the conclusion usually formed that the one man fails because of his particular honesty, and that the other prospers46 because of his particular dishonesty, is the result of a superficial judgment47, which assumes that the dishonest man is almost totally corrupt48, and the honest man almost entirely49 virtuous. In the light of a deeper knowledge and wider experience such judgment is found to be erroneous. The dishonest man may have some admirable virtues50, which the other does, not possess; and the honest man obnoxious51 vices52 which are absent in the other. The honest man reaps the good results of his honest thoughts and acts; he also brings upon himself the sufferings, which his vices produce. The dishonest man likewise garners53 his own suffering and happiness.
It is pleasing to human vanity to believe that one suffers because of one's virtue; but not until a man has extirpated54 every sickly, bitter, and impure thought from his mind, and washed every sinful stain from his soul, can he be in a position to know and declare that his sufferings are the result of his good, and not of his bad qualities; and on the way to, yet long before he has reached, that supreme55 perfection, he will have found, working in his mind and life, the Great Law which is absolutely just, and which cannot, therefore, give good for evil, evil for good. Possessed56 of such knowledge, he will then know, looking back upon his past ignorance and blindness, that his life is, and always was, justly ordered, and that all his past experiences, good and bad, were the equitable57 outworking of his evolving, yet unevolved self.
Good thoughts and actions can never produce bad results; bad thoughts and actions can never produce good results. This is but saying that nothing can come from corn but corn, nothing from nettles58 but nettles. Men understand this law in the natural world, and work with it; but few understand it in the mental and moral world (though its operation there is just as simple and undeviating), and they, therefore, do not co-operate with it.
Suffering is always the effect of wrong thought in some direction. It is an indication that the individual is out of harmony with himself, with the Law of his being. The sole and supreme use of suffering is to purify, to burn out all that is useless and impure. Suffering ceases for him who is pure. There could be no object in burning gold after the dross59 had been removed, and a perfectly60 pure and enlightened being could not suffer.
The circumstances, which a man encounters with suffering, are the result of his own mental in harmony. The circumstances, which a man encounters with blessedness, are the result of his own mental harmony. Blessedness, not material possessions, is the measure of right thought; wretchedness, not lack of material possessions, is the measure of wrong thought. A man may be cursed and rich; he may be blessed and poor. Blessedness and riches are only joined together when the riches are rightly and wisely used; and the poor man only descends61 into wretchedness when he regards his lot as a burden unjustly imposed.
Indigence62 and indulgence are the two extremes of wretchedness. They are both equally unnatural and the result of mental disorder63. A man is not rightly conditioned until he is a happy, healthy, and prosperous being; and happiness, health, and prosperity are the result of a harmonious3 adjustment of the inner with the outer, of the man with his surroundings.
A man only begins to be a man when he ceases to whine64 and revile65, and commences to search for the hidden justice which regulates his life. And as he adapts his mind to that regulating factor, he ceases to accuse others as the cause of his condition, and builds himself up in strong and noble thoughts; ceases to kick against circumstances, but begins to use them as aids to his more rapid progress, and as a means of discovering the hidden powers and possibilities within himself.
Law, not confusion, is the dominating principle in the universe; justice, not injustice66, is the soul and substance of life; and righteousness, not corruption67, is the moulding and moving force in the spiritual government of the world. This being so, man has but to right himself to find that the universe is right; and during the process of putting himself right he will find that as he alters his thoughts towards things and other people, things and other people will alter towards him.
The proof of this truth is in every person, and it therefore admits of easy investigation68 by systematic69 introspection and self-analysis. Let a man radically70 alter his thoughts, and he will be astonished at the rapid transformation71 it will effect in the material conditions of his life. Men imagine that thought can be kept secret, but it cannot; it rapidly crystallizes into habit, and habit solidifies72 into circumstance. Bestial73 thoughts crystallize into habits of drunkenness and sensuality, which solidify74 into circumstances of destitution75 and disease: impure thoughts of every kind crystallize into enervating76 and confusing habits, which solidify into distracting and adverse77 circumstances: thoughts of fear, doubt, and indecision crystallize into weak, unmanly, and irresolute78 habits, which solidify into circumstances of failure, indigence, and slavish dependence79: lazy thoughts crystallize into habits of uncleanliness and dishonesty, which solidify into circumstances of foulness80 and beggary: hateful and condemnatory81 thoughts crystallize into habits of accusation82 and violence, which solidify into circumstances of injury and persecution83: selfish thoughts of all kinds crystallize into habits of self-seeking, which solidify into circumstances more or less distressing84. On the other hand, beautiful thoughts of all kinds crystallize into habits of grace and kindliness85, which solidify into genial86 and sunny circumstances: pure thoughts crystallize into habits of temperance and self-control, which solidify into circumstances of repose87 and peace: thoughts of courage, self-reliance, and decision crystallize into manly37 habits, which solidify into circumstances of success, plenty, and freedom: energetic thoughts crystallize into habits of cleanliness and industry, which solidify into circumstances of pleasantness: gentle and forgiving thoughts crystallize into habits of gentleness, which solidify into protective and preservative88 circumstances: loving and unselfish thoughts crystallize into habits of self-forgetfulness for others, which solidify into circumstances of sure and abiding89 prosperity and true riches.
A particular train of thought persisted in, be it good or bad, cannot fail to produce its results on the character and circumstances. A man cannot directly choose his circumstances, but he can choose his thoughts, and so indirectly90, yet surely, shape his circumstances.
Nature helps every man to the gratification of the thoughts, which he most encourages, and opportunities are presented which will most speedily bring to the surface both the good and evil thoughts.
Let a man cease from his sinful thoughts, and all the world will soften91 towards him, and be ready to help him; let him put away his weakly and sickly thoughts, and lo, opportunities will spring up on every hand to aid his strong resolves; let him encourage good thoughts, and no hard fate shall bind92 him down to wretchedness and shame. The world is your kaleidoscope, and the varying combinations of colours, which at every succeeding moment it presents to you are the exquisitely93 adjusted pictures of your ever-moving thoughts.
"So You will be what you will to be;
Let failure find its false content
In that poor word, 'environment,'
But spirit scorns it, and is free.
"It masters time, it conquers space;
It cowes that boastful trickster, Chance,
Uncrown, and fill a servant's place.
"The human Will, that force unseen,
The offspring of a deathless Soul,
"Be not impatient in delays
But wait as one who understands;
When spirit rises and commands
The gods are ready to obey."
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1
forth
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| adv.向前；向外，往外 | |
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impure
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| adj.不纯净的，不洁的；不道德的，下流的 | |
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harmonious
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| adj.和睦的，调和的，和谐的，协调的 | |
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harmoniously
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| 和谐地，调和地 | |
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err
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| vi.犯错误，出差错 | |
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contented
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| adj.满意的，安心的，知足的 | |
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buffeted
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| 反复敲打( buffet的过去式和过去分词 )； 连续猛击； 打来打去； 推来搡去 | |
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alteration
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| n.变更，改变；蚀变 | |
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vicissitudes
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| n.变迁，世事变化；变迁兴衰( vicissitude的名词复数 )；盛衰兴废 | |
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aspirations
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| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
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reaper
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| n.收割者，收割机 | |
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bliss
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| n.狂喜，福佑，天赐的福 | |
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steadfastly
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| adv.踏实地，不变地；岿然；坚定不渝 | |
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grovelling
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| adj.卑下的，奴颜婢膝的v.卑躬屈节，奴颜婢膝( grovel的现在分词 )；趴 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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descending
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| n. 下行 adj. 下降的 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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inclinations
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| 倾向( inclination的名词复数 )； 倾斜； 爱好； 斜坡 | |
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ascending
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| adj.上升的，向上的 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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cultivation
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| n.耕作，培养，栽培（法），养成 | |
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virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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maker
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| n.制造者，制造商 | |
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impurity
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| n.不洁，不纯，杂质 | |
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WHIMS
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| 虚妄，禅病 | |
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thwarted
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| 阻挠( thwart的过去式和过去分词 )； 使受挫折； 挫败； 横过 | |
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foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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imprison
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| vt.监禁，关押，限制，束缚 | |
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liberate
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| v.解放，使获得自由，释出，放出；vt.解放，使获自由 | |
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retards
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| 使减速( retard的第三人称单数 )； 妨碍； 阻止； 推迟 | |
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unwilling
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| adj.不情愿的 | |
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justified
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| a.正当的，有理的 | |
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rudiments
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| n.基础知识，入门 | |
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acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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dwelling
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| n.住宅，住所，寓所 | |
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deceptive
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| adj.骗人的，造成假象的，靠不住的 | |
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manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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persistent
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| adj.坚持不懈的，执意的；持续的 | |
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gluttonous
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| adj.贪吃的，贪婪的 | |
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unnatural
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| adj.不自然的；反常的 | |
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viands
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| n.食品，食物 | |
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crooked
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| adj.弯曲的；不诚实的，狡猾的，不正当的 | |
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frustrating
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| adj.产生挫折的，使人沮丧的，令人泄气的v.使不成功( frustrate的现在分词 )；挫败；使受挫折；令人沮丧 | |
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accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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varied
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| adj.多样的，多变化的 | |
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prospers
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| v.成功，兴旺( prosper的第三人称单数 ) | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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obnoxious
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| adj.极恼人的，讨人厌的，可憎的 | |
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vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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garners
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| v.收集并（通常）贮藏（某物），取得，获得( garner的第三人称单数 ) | |
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extirpated
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| v.消灭，灭绝( extirpate的过去式和过去分词 )；根除 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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equitable
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| adj.公平的；公正的 | |
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nettles
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| n.荨麻( nettle的名词复数 ) | |
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dross
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| n.渣滓；无用之物 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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descends
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| v.下来( descend的第三人称单数 )；下去；下降；下斜 | |
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indigence
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| n.贫穷 | |
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disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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whine
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| v.哀号，号哭；n.哀鸣 | |
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revile
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| v.辱骂，谩骂 | |
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injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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corruption
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| n.腐败，堕落，贪污 | |
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investigation
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| n.调查，调查研究 | |
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systematic
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| adj.有系统的，有计划的，有方法的 | |
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radically
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| ad.根本地，本质地 | |
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transformation
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| n.变化；改造；转变 | |
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solidifies
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| （使）成为固体，（使）变硬，（使）变得坚固( solidify的第三人称单数 )； 使团结一致； 充实，巩固； 具体化 | |
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bestial
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| adj.残忍的；野蛮的 | |
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solidify
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| v.(使)凝固，(使)固化，(使)团结 | |
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75
destitution
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| n.穷困，缺乏，贫穷 | |
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76
enervating
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| v.使衰弱，使失去活力( enervate的现在分词 ) | |
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adverse
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| adj.不利的；有害的；敌对的，不友好的 | |
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78
irresolute
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| adj.无决断的，优柔寡断的，踌躇不定的 | |
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dependence
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| n.依靠，依赖；信任，信赖；隶属 | |
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80
foulness
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| n. 纠缠, 卑鄙 | |
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81
condemnatory
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| adj. 非难的，处罚的 | |
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82
accusation
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| n.控告，指责，谴责 | |
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83
persecution
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| n. 迫害,烦扰 | |
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84
distressing
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| a.使人痛苦的 | |
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85
kindliness
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| n.厚道，亲切，友好的行为 | |
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86
genial
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| adj.亲切的，和蔼的，愉快的，脾气好的 | |
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repose
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| v.(使)休息；n.安息 | |
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88
preservative
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| n.防腐剂；防腐料；保护料；预防药 | |
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89
abiding
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| adj.永久的，持久的，不变的 | |
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90
indirectly
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| adv.间接地，不直接了当地 | |
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91
soften
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| v.(使)变柔软；(使)变柔和 | |
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92
bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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93
exquisitely
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| adv.精致地；强烈地；剧烈地；异常地 | |
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94
tyrant
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| n.暴君，专制的君主，残暴的人 | |
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95
hew
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| v.砍；伐；削 | |
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96
granite
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| adj.花岗岩，花岗石 | |
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