Excerpts from
  How The Mind Works
by Christian D. Larson

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Book Description

Every man or woman is as they think. Therefore they can change themselves, their life, and even their circumstances, by changing their thought. But before they can change their thought they must understand those laws and processes through which thought is produced; that is, they must know how the mind works.

The mind that masters itself creates its own ideas, thoughts and desires through the original use of its own imaging faculty, while the mind that does not master itself forms its thoughts and desires after the likeness of impressions received through the senses; and is therefore controlled by the conditions from which those impressions come.

Accordingly the mastermind is a mind that thinks what it wants to think regardless of what circumstances, environments or associations may suggest.

The destiny of every individual is being created hourly by themselves, and that something that determines what they are to create at any particular period in time is the sum total of their desires and ideals.

How the Mind Works is a book of exceptional value, and is of vital interest to anyone who wants to live their life fully and completely – more health, more wealth, and more happiness.





It is now a demonstrated fact that the powers and the possibilities that are inherent in
the mind of man are practically unbounded. And this conclusion is based upon the
discovery that no limit can be found to anything in human nature, and that everything
in human nature contains a latent capacity for perpetual development. This discovery,
and no discovery of greater importance has appeared in any age, gives man a new
conception of himself, a conception which when applied will necessarily
revolutionize the entire sphere of human thought and action.

To be able to discern the real significance of this new conception will naturally
constitute the greatest power in man, and should therefore be given the first thought in
all efforts that have advancement, attainment or achievement in view. The purpose of
each individual should be not simply to cultivate and apply those possibilities that are
now in evidence, but also to develop power to discern and fathom what really exists
within him. This power is the greatest power because it prepares the way for the
attainment and expression of all other powers. It is the power that unlocks the door to
everything that is great and wonderful in man, and must therefore be understood and
applied before anything of real value can be accomplished through human thought or

The principal reason why the average person remains weak and incompetent is found
in the fact that he makes no effort to fathom and understand the depths of his real
being. He tries to use what is in action on the surface, but is unconscious of the fact
that enormous powers are in existence in the greater depth of his life. These powers
are dormant simply because they have not been called into action, and they will
continue to lie dormant until man develops his greatest power; that is, the power to
discern what really exists within him.

The fundamental cause of failure is found in the belief that what exists on the surface
is all there is of man. And the reason why greatness is the rare exception instead of
the universal rule can be traced to the same cause. When the mind discovers that its
powers are inexhaustible and that its faculties and talents can be developed to the very
highest degree imaginable, and to any degree beyond that, the fear of failure will
entirely disappear. In its stead will come the conviction that man may attain anything
or achieve anything, provided, of course, he works within the natural sphere of
universal law. Whatever circumstances may be today such a mind will know that all
can be changed; that this condition can be made to pass away, and that the vacancy
may be filled with the heart's most cherished desire.

That mind that can discern what exists in the depths of the real life of man does not
simply change its views as to what man may attain or achieve, but actually begins to
draw upon the inexhaustible power within, and begins at once to develop and apply
the greater possibilities that this deeper discernment has revealed. When man can see,
feel and understand what exists beneath the surface of his life, the expression of this
deeper life begins, because whatever we become conscious of that we invariably
bring forth into tangible expression. And since the deeper life contains innumerable
possibilities as well as unbounded power, it is evident that when the deeper life is
clearly discerned, anything within the human sphere may be attained or achieved.

The idea that there is more and more of man than what appears on the surface should
be so constantly and so deeply impressed upon the mind that it becomes a positive
conviction, and no thought should be placed in action unless it is based upon this
conviction. To live, think and act in the realization of the fact that there is "more of
me" should be the constant purpose of every individual. When this is done the more
will constantly develop, coming forth in greater and greater measure, giving added
power, capacity and life to everything that is in action in the human system.

When the average person fails he either blames circumstances or comes to the
conclusion that he was not equal to the occasion. He is therefore tempted to give up,
and tries to be content with the lesser. But if he knew that there was more in him than
what he had applied in this undertaking he would not give up. He would know that by
developing this "more" he positively would succeed where he had previously failed. It
is therefore evident that when man gives attention to his greatest power, that is, the
power to discern the more that is in him, he will never give up until he does succeed;
and in consequence he invariably will succeed.

That individual who knows his power does not judge according to appearances. He
never permits himself to believe that this or that cannot be done. He knows that those
things can be done because he has discovered the more which really exists within
him. He works in the conviction that he must and will succeed because he has the
power. And this is the truth. He does have the power. We all have the power.

To live, think and work in the attitude that there is more of you within the great
depths of your being, and to know that there is more of you within the great depths of
your being, and to know that this "more" is so immense that no limit to its power can
be found, will cause the mind to come in closer and closer touch with this greater
power. And you will in consequence gain more and more of this power. The mind
that lives in this attitude opens the door of consciousness, so to speak, to everything in
human life that has real quality and worth. It places itself in that position where it can
respond to the best that exists within itself. And modern psychology has discovered
that this "best" is extraordinary in quality, limitless in power, and contains
possibilities that cannot be numbered.

It is the truth that man is a marvelous being, and the greatest power in man is the
power to discern this marvelousness that really does exist within him. It is the law
that we steadily develop and bring forth whatever we think of the most. We shall
therefore find it highly profitable to think constantly of our deeper nature and to try in
every manner and form imaginable to fathom the limitlessness and the inexhaust-
ibleness of these great and marvelous depths.

In practical life this mode of thinking will have the same effect upon the personal
mind as that which is secured when placing an ordinary wire in contact with a wire
that is charged. The great within is a live wire. When the mind touches the great
within it becomes charged with the same immense power. And the mind is more or
less in touch with the great within when it lives, thinks, and works in the firm
conviction that there is "more of me" so much more that it cannot be measured.

We can receive from the deeper life only that which we recognize, because
consciousness is the power between the outer life and the great within; and we open
the door only to those things of which we become conscious. The principal reason,
therefore, why the average person does not possess greater powers and talents is
because he is not conscious of more. And he is not conscious of more because he has
not recognized the depths of his real life, and has not tried to fathom the possibilities
that are latent within him.

The average person lives on the surface. He thinks that the surface is all there is of
him, and therefore does not place himself in touch with the live wire of his great and
inexhaustible nature within. He does not exercise his greatest power the power to
discern what his whole nature may contain, and therefore does not unlock the door to
any of his other powers. This being true, we can readily understand why mortals are
weak. They are weak simply because they have chosen weakness. But when they
choose power and greatness they shall positively become what they have chosen to
become. And we all can choose power and greatness, because it is in us.

We all admit that there is more in man than what is expressed in the average person.
We may differ as to how much more, but the more should be developed, expressed
and applied. It is unjust both to the individual and to the race to remain in the lesser
when it is possible to attain the higher, the richer and the greater. It is right that we all
should ascend to the higher and the greater now. And the greatest power in man
reveals the fact that we all can.



We have at the present time a number of metaphysical systems, and though they
differ considerably in many respects they all produce practically the same results. We
find that no one system is more successful than the others, and yet they are all so
remarkably successful that modern metaphysics is rapidly becoming one of the most
popular studies of today. The real secret of all these systems is found in their power to
draw consciousness more deeply into the realization of the absolute.

The absolute is unconditioned; therefore the more deeply consciousness enters the
absolute the less conscious will the mind become of conditions. That is, the mind will
be emancipated more and more from conditions as it grows into the realization of that
which is unconditioned, or rather above conditions.

Any method that will tend to develop in the mind the consciousness of the absolute
will produce emancipation from physical or mental ills, the reason being that there are
no ills in the absolute, and it is not possible for the mind to be conscious of ills when
it is in the consciousness of that which is absolutely free from ills. In other words, the
mind cannot be in darkness, weakness or disease when it is in light, power and health.

Although it is not exact science to state that all is mind, because it can easily be
proven that all is not mind; nevertheless, the statement that all is mind has a tendency
to resolve consciousness into the allness of infinite mind, that is, the mind of the
absolute. This will eliminate from the personal mind the consciousness of personal
limitations and thus produce the realization of the absolute, that state of being that is
free from conditions. It will also cause the personal mind to function in the
consciousness of its unity with the impersonal mind which again is the infinite mind.

In like manner it is not scientific to deny the existence of matter, because matter does
exist. Nevertheless the persistent denial of the existence of matter has a tendency to
eliminate from mind the consciousness of shape and form, also the limitations and the
conditions of shape and form. The result will be a certain degree of emancipation
from conditions, and accordingly the ills that may have existed in those conditions
will disappear.

The purpose of metaphysical methods is to prevent superficial mental action by
deepening thought into the understanding of real action; that is, to prevent bondage to
the limitations of form by awakening the consciousness of that limitless life that
animates all form, and also to prevent the creation of imperfect conditions by
producing in the mind the realization of absolutely perfect states. Any method that
will tend to promote these objects in view will prove healthful to a degree in
producing personal emancipation from sickness, adversity or want; but if the method
is not strictly scientific its value will be very limited, and will prove to be nothing
more than a temporary aid in the lesser aspects of life.

In this connection we must remember that no metaphysical method can fully promote
the purpose in view unless it recognizes the reality of the whole universe and aims to
produce advancement in every individual expression of universal life. However,
every method is at first incomplete, therefore not strictly scientific. But to be
scientific we must give everything due credit for what it is doing, no matter how
limited it may be in its personal power.

To awaken the consciousness of the real, the unconditioned and the absolute, it is not
necessary to declare that all is mind, nor is it necessary to deny the existence of
matter. On the contrary, such methods should be avoided, because they will prove
detrimental to the highest development of the individual if employed for any length of
time. And we realize that our purpose is not simply to emancipate man from the
ordinary ills of personal life, but also to develop man to the very highest heights of
real greatness.

There is a world of absolute reality that exists within and about all things. It
permeates all things and surrounds all things. It is an infinite sea in which all things
live and move and have their being. It is the source of everything, and being limitless
can give limitless life and power to anything. All science recognizes this world of
absolute reality, and it is the purpose of metaphysics, that is, the best use of the mind,
to gain that understanding that will enable any individual to place himself in perfect
conscious touch with that world. This absolute reality is the perfect state of being
upon which all individual being is based. Therefore the more perfectly conscious the
individual becomes of the absolute, the less imperfection there will be in the life of
the individual. And when individual consciousness is completely resolved in absolute
consciousness, the cosmic state is realized - a state with such marvelous beauty and
such indescribable joy that it is worth a thousand ages of pain to come within its gates
for just one single moment.

To develop the consciousness of the absolute and to grow steadily into the realization
of the reality of perfect being the fundamental essential is to live habitually in the
metaphysical attitude. This is a distinct attitude, by far the most desirable attitude of
the mind, and comes as a natural result of the mind's discernment of the existence, the
reality and the absoluteness of the universal sea of unconditioned life. This attitude is
emancipating because it removes the imperfect by resolving the mind into the
consciousness of the perfect. It produces the realization of the real and thus floods
human life with the light of the real, that light that invariably dispels all darkness,
whether it be ignorance, adversity, want, weakness, illusion or evil in any form or

The secret of all metaphysical methods of cure is found in the peculiar power of the
metaphysical attitude. To enter this attitude is to resolve mind in the consciousness of
the absolute, and since there is no sickness in the absolute it is not possible for any
mind to feel sickness while in the consciousness of the absolute. For this reason any
method that will cause the mind to enter the metaphysical attitude will give that mind
the power to heal physical or mental ailments. However, it is not the method that
heals. It is that peculiar power or consciousness that comes when the mind is in the
metaphysical attitude. And this power simply implies the elimination of imperfect
conditions by resolving consciousness into the perfection of absolute states.

The actions of the mind are back of all personal conditions, therefore when the mind
begins to act in the consciousness of absolute states it will express the perfection, the
health, the wholeness and the power of those states. And when, the qualities of such
states are expressed, imperfect conditions must necessarily disappear. Light and
darkness cannot exist in the same place at the same time; neither can health and
disease. When the former comes the latter is no more. When the mind is placed in the
metaphysical attitude the conscious realization of the more powerful forces of life is
gained. This means possession and mastery of those forces, at least in a measure, and
the result will be a decided increase in the power, the capacity and the ability of every
active faculty of the mind.

It is therefore evident that every person who desires to become much and achieve
much should live habitually in the metaphysical attitude, for it is in this attitude that
the best use of the mind is secured. The metaphysical attitude is distinct from the
psychical attitude, and it is highly important for every person to clearly understand
this distinction. Both attitudes will place the mind in touch with the more powerful
forces of life, but the metaphysical is based upon the conviction that all power is in
itself good, and that the mind naturally controls all power; but the psychical attitude
has no definite conviction or purpose regarding the real nature of power. The
metaphysical attitude takes hold of those finer powers and applies them
constructively; while in the psychical attitude those powers are more or less in a
chaotic state. For this reason the psychical attitude is nearly always detrimental, while
the metaphysical is never otherwise than highly beneficial.

To approach the universal life of unbounded wisdom and limitless power is usually
termed occultism. We find therefore that metaphysics and occultism have the same
general purpose, and deal largely with the same elements and powers, but they do not
make the same use of those elements and powers, nor are the results identical in any
sense whatever. The psychical attitude opens the mind to more power but takes no
definite steps in directing that power into constructive channels. If the mind is
wholesome and constructive while in the psychical attitude the greater powers thus
gained will be beneficial because it will in such a mind be directed properly. But to
enter the psychical while there are adverse tendencies, false ideas or perverted desires
in mind, is decidedly detrimental because this greater power will at such times be
misdirected. And the greater the power the worse will be the consequence when
misdirection takes place.

To state it briefly, no mind can safely enter the psychical attitude unless it has a
spotless character, a masterful mind, and knows the truth about everything in this
present state of existence. But as this requirement is practically beyond everybody,
we must conclude that no one can safely enter the psychical state. To enter the
psychical attitude is to fill the personality with new forces, some of which will be
very strong, and if the mind is not constructive through and through, at the time, some
or all of those forces will become destructive.

However, it is not possible to make the mind constructive through and through
without entering the metaphysical attitude; that is, the mind is not fit to enter the
psychical attitude until it has entered the metaphysical attitude. But as the same
powers are secured in the metaphysical attitude, the psychical attitude becomes
superfluous. Therefore, to give a single moment of thought or attention to occultism is
a waste of time.

When a mind enters the metaphysical attitude it becomes constructive at once,
because the metaphysical attitude is naturally a constructive attitude, being based
upon the conviction that all things are in themselves good and working together for
greater good. All power is good and all power is constructive. All power is beneficial
when applied according to its true purpose, but no mind can apply power according to
its true purpose until it becomes thoroughly constructive, and no mind can become
thoroughly constructive until it enters the metaphysical attitude.

In this attitude all thought and attention is given to that which makes for better things
and greater things. The mind is placed in such perfect harmony with the absolute that
it naturally follows the law of the absolute, and to follow this law is to be all that you
can be. It is therefore the very soul of advancement, attainment and achievement,
having nothing but construction in view.

The fact that the practice of occultism produces extraordinary phenomena, either
upon the physical plane or in the world of mental imagery gives it an atmosphere of
the marvelous, and therefore it becomes extremely fascinating to the senses.
Metaphysics, however, does not aim to appeal directly to the senses nor does it
produce mere phenomena. On the contrary, metaphysics appeals directly to the
superior understanding, and its purpose is to develop worth, greatness and superiority
in man.

Those persons who live habitually in the metaphysical attitude have a wholesome,
healthful appearance. They are bright, happy, contented, and they look clean. They
are thoroughly alive, but in their expression of life there is a deep calmness that
indicates extraordinary power and the high attainment of real harmony. We realize,
therefore, why it is only in the metaphysical attitude that we can secure the best use of
the mind.

The metaphysical attitude is rich in thoughts and ideas of worth. Such ideas are
always constructive, and when applied will invariably promote practical and tangible
advancement. To entertain pure metaphysical thought is to grow in the power to
create higher thought and also to grow in the conscious realization of the real, thereby
eliminating imperfect conditions of mind, thought or personality by resolving the
mind in the consciousness of the unconditioned.

Metaphysics deals fundamentally with the understanding of the principle of absolute
reality, that is, that complete something that underlies all things, permeates all things
and surrounds all things: It deals with the all that there is in the world of fact and
reality, and we can readily understand that the mind must aim to deal with the all if its
use is to be the best. In other words the best use of the mind naturally implies that use
of the mind that gives the highest, the largest and the most comprehensive application
of everything there is in the mind. And this the metaphysical attitude invariably tends
to do.

The understanding of the principle of absolute reality, that is the soul, so to speak, of
all that is real, also reveals the great truth that all individual expressions of life have
their source in the perfect state of being, and that the growth of the individual mind in
the consciousness of this perfect state of being will cause that same perfection of
being to be expressed more and more in the personal man. The term "perfection,"
however, in this sense implies that state of being that is all that it can be now, and that
is so much that nothing in the present state of being can be added.

We all seek perfection, that is, that state where the mind realizes in itself those ideals
that are discerned as possibilities within itself; and this form of perfection the
metaphysical attitude has the power to produce in any mind at any time. In fact to
enter the metaphysical attitude is to give higher and higher degrees of this perfection
to every power, every faculty, every function and every talent in human life.

There are various methods for producing the metaphysical attitude, but the better way
is to give the first attention to the development of a metaphysical sense; that is, to
train the mind to think more and more of that state of consciousness wherein the
perfection of the real is the one predominating factor. When this sense is awakened
each mind will find its own best methods. The majority, however, have this sense and
need only to place it in action. To give full action to the metaphysical sense we should
aim to discern the absolutely real that is within everything of which the mind can be
conscious. We should try to carry out this aim in connection with every process of
thought, especially those processes that involve the exercise of the imagination

"How The Mind Works" by Christian D. Larson

Order in Adobe PDF eBook or printed form for $9.95 (+ printing charge)


Click here to order from Amazon.com for $17.50