The Dore Lectures by Thomas Troward, Chapter Two

The Dore Lectures by Thomas Troward, Chapter Two

INDIVIDUALITY

Individuality is the necessary complement of the Universal Spirit, which was the subject of our consideration last Sunday. The whole problem of life consists in finding the true relation of the individual to the Universal Originating Spirit; and the first step towards ascertaining this is to realize what the Universal Spirit must be in itself. We have already done this to some extent, and the conclusions we have arrived at are:—

That the essence of the Spirit is Life, Love, and Beauty.

That its Motive, or primary moving impulse, is to express the Life, Love and Beauty which it feels itself to be.

That the Universal cannot act on the plane of the Particular except by becoming the particular, that is by expression through the individual.

If these three axioms are clearly grasped, we have got a solid foundation from which to start our consideration of the subject for to-day.

The first question that naturally presents itself is,

If these things be so, why does not every individual express the life, love, and beauty of the Universal Spirit? The answer to this question is to be found in the Law of Consciousness. We cannot be conscious of anything except by realizing a certain relation between it and ourselves. It must affect us in some way, otherwise we are not conscious of its existence; and according to the way in which it affects us we recognize ourselves as standing related to it. It is this self-recognition on our own part carried out to the sum total of all our relations, whether spiritual, intellectual, or physical, that constitutes our realization of life. On this principle, then, for the REALIZATION of its own Livingness, the production of centres of life, through its relation to which this conscious realization can be attained, becomes a necessity for the Originating Mind. Then it follows that this realization can only be complete where the individual has perfect liberty to withhold it; for otherwise no true realization could have taken place. For instance, let us consider the working of Love. Love must be spontaneous, or it has no existence at all. We cannot imagine such a thing as mechanically induced love. But anything which is formed so as to automatically produce an effect without any volition of its own, is nothing but a piece of mechanism. Hence if the Originating Mind is to realize the reality of Love, it can Only be by relation to some being which has the power to withhold love. The same applies to the realization of all the other modes of livingness; so that it is only in proportion, as the individual life is an independent centre of action, with the option of acting either positively or negatively, that any real life has been produced at all. The further the created thing is from being a merely mechanical arrangement, the higher is the grade of creation. The solar system is a perfect work of mechanical creation, but to constitute centres which can reciprocate the highest nature of the Divine Mind, requires not a mechanism, however perfect, but a mental centre which is, in itself, an independent source of action. Hence by the requirements of the case man should be capable of placing himself either in a positive or a negative relation to the Parent Mind, from which he originates; otherwise he would be nothing more than a clockwork figure.

In this necessity of the case, then, we find the reason why the life, love, and beauty of the Spirit are not visibly reproduced in every human being. They ARE reproduced in the world of nature, so far as a mechanical and automatic action can represent them, but their perfect reproduction can only take place on the basis of a liberty akin to that of the Originating Spirit itself, which therefore implies the liberty of negation as well as of affirmation.

Why, then, does the individual make a negative choice? Because he does not understand the law of his own individuality, and believes it to be a law of limitation, instead of a Law of Liberty. He does not expect to find the starting point of the Creative Process reproduced within himself, and so he looks to the mechanical side of things for the basis of his reasoning about life. Consequently his reasoning lands him in the conclusion that life is limited, because he has assumed limitation in his premises, and so-logically cannot escape from it in his conclusion. Then he thinks that this is the law and so ridicules the idea of transcending it. He points to the sequence of cause and effect, by which death, disease, and disaster, hold their sway over the individual, and says that sequence is law. And he is perfectly right so far as he goes—it is a law; but not THE Law. When we have only reached this stage of comprehension, we have yet to learn that a higher law can include a lower one so completely as entirely to swallow it up.

The fallacy involved in this negative argument, is the assumption that the law of limitation is essential in all grades of being. It is the fallacy of the old shipbuilders as to the impossibility of building iron ships. What is required is to get at the PRINCIPLE which is at the back of the Law in its affirmative working, and specialize it under higher conditions than are spontaneously presented by nature, and this can only be done by the introduction of the personal element, that is to say an individual intelligence capable of comprehending the principle. The question, then, is, what is the principle by which we came into being? and this is only a personal application of the general question, How did anything come into being? Now, as I pointed out in the preceding article, the ultimate deduction from physical science is that the originating movement takes place in the Universal Mind, and is analogous to that of our own imagination; and as we have just seen, the perfect ideal can only be that of a being capable of reciprocating ALL the qualities of the Originating Mind. Consequently man, in his inmost nature, is the product of the Divine Mind imaging forth an image of itself on the plane of the relative as the complementary to its own sphere of the absolute.

If we will therefore go to the INMOST principle in ourselves, which philosophy and Scripture alike declare to be made in the image and likeness of God, instead of to the outer vehicles which it externalizes as instruments through which to function on the various planes of being, we shall find that we have reached a principle in ourselves which stands in loco dei towards all our vehicles and also towards our environment. It is above them all, and creates them, however unaware we may be of the fact, and relatively to them it occupies the place of first cause. The recognition of this is the discovery of our own relation to the whole world of the relative. On the other hand this must not lead us into the mistake of supposing that there is nothing higher, for, as we have already seen, this inmost principle or ego is itself the effect of an antecedent cause, for it proceeds from the imaging process in the Divine Mind.

We thus find ourselves holding an intermediate position between true First Cause, on the one hand, and the world of secondary causes on the other, and in order to understand the nature of this position, we must fall back on the axiom that the Universal can only work on the plane of the Particular through the individual. Then we see that the function of the individual is to DIFFERENTIATE the undistributed flow of the Universal into suitable directions for starting different trains of secondary causation.

Man's place in the cosmic order is that of a distributor of the Divine power, subject, however, to the inherent Law of the power which he distributes. We see one instance of this in ordinary science, in the fact that we never create force; all we can do is to distribute it. The very word Man means distributor or measurer, as in common with all words derived from the Sanderit root MN., it implies the idea of measurement, just as in the words moon, month, mens, mind, and "man," the Indian weight of 80 1bs.; and it is for this reason that man is spoken of in Scripture as a "steward," or dispenser of the Divine gifts. As our minds become open to the full meaning of this position, the immense possibilities and also the responsibility contained in it will become apparent.

It means that the individual is the creative centre of his own world. Our past experience affords no evidence against this, but on the contrary, is evidence for it. Our true nature is always present, only we have hitherto taken the lower and mechanical side of things for our starting point, and so have created limitation instead of expansion. And even with the knowledge of the Creative Law which we have now attained, we shall continue to do this, if we seek our starting point in the things which are below us and not in the only thing which is above us, namely the Divine Mind, because it is only there that we can find illimitable Creative Power. Life is BEING, it is the experience of states of consciousness, and there is an unfailing correspondence between these inner states and our outward conditions. Now we see from the Original Creation that the state of consciousness must be the cause, and the corresponding conditions the effect, because at the starting of the creation no conditions existed, and the working of the Creative Mind upon itself can only have been a state of consciousness. This, then, is clearly the Creative Order—from states to conditions. But we invert this order, and seek to create from conditions to states. We say, If I had such and such conditions they would produce the state of feeling which I desire; and in so saying we run the risk of making a mistake as to the correspondence, for it may turn out that the particular conditions which we fixed on are not such as would produce the desired state. Or, again, though they might produce it in a certain degree, other conditions might produce it in a still greater degree, while at the same time opening the way to the attainment of still higher states and still better conditions. Therefore our wisest plan is to follow the pattern of the Parent Mind and make mental self-recognition our starting point, knowing that by the inherent Law of Spirit the corelated conditions will come by a natural process of growth. Then the great self-recognition is that of our relation to the Supreme Mind. That is the generating centre and we are distributing centres; just as electricity is generated at the central station and delivered in different forms of power by reason of passing through appropriate centres of distribution, so that in one place it lights a room, in another conveys a message, and in a third drives a tram car. In like manner the power of the Universal Mind takes particular forms through the particular mind of the individual. It does not interfere with the lines of his individuality, but works along them, thus making him, not less, but more himself. It is thus, not a compelling power, but an expanding and illuminating one; so that the more the individual recognizes the reciprocal action between it and himself, the more full of life he must become.

Then also we need not be troubled about future conditions because we know that the All-originating Power is working through us and for us, and that according to the Law proved by the whole existing creation, it produces all the conditions required for the expression of the Life, Love and Beauty which it is, so that we can fully trust it to open the way as we go along. The Great Teacher's words, "Take no thought for the morrow"—and note that the correct translation is "Take no anxious thought"—are the practical application of the soundest philosophy. This does not, of course, mean that we are not to exert ourselves. We must do our share in the work, and not expect God to do FOR us what He can only do THROUGH us. We are to use our common sense and natural faculties in working upon the conditions now present. We must make use of them, AS FAR AS THEY GO, but we must not try and go further than the present things require; we must not try to force things, but allow them to grow naturally, knowing that they are doing so under the guidance of the All-Creating Wisdom.

Following this method we shall grow more and more into the habit of looking to mental attitude as the Key to our progress in Life, knowing that everything else must come out of that; and we shall further discover that our mental attitude is eventually determined by the way in which we regard the Divine Mind. Then the final result will be that we shall see the Divine Mind to be nothing else than Life, Love and Beauty—Beauty being identical with Wisdom or the perfect adjustment of parts to whole—and we shall see ourselves to be distributing centres of these primary energies and so in our turn subordinate centres of creative power. And as we advance in this knowledge we shall find that we transcend one law of limitation after another by finding the higher law, of which the lower is but a partial expression, until we shall see clearly before us, as our ultimate goal, nothing less than the Perfect Law of Liberty—not liberty without Law which is anarchy, but Liberty according to Law. In this way we shall find that the Apostle spoke the literal truth, when he said, that we shall become like Him when we see Him AS HE IS, because the whole process by which our individuality is produced is one of reflection of the image existing in the Divine Mind. When we thus learn the Law of our own being we shall be able to specialize it in ways of which we have hitherto but little conception, but as in the case of all natural laws the specialization cannot take place until the fundamental principle of the generic law has been fully realized. For these reasons the student should endeavour to realize more and more perfectly, both in theory and practice, the law of the relation between the Universal and the Individual Minds. It is that of RECIPROCAL action. If this fact of reciprocity is grasped, it will be found to explain both why the individual falls short of expressing the fulness of Life, which the Spirit is, and why he can attain to the fulness of that expression; just as the same law explains why iron sinks in water, and how it can be made to float. It is the individualizing of the Universal Spirit, by recognizing its reciprocity to ourselves, that is the secret of the perpetuation and growth of our own individuality.

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Chapter 2 of The Dore Lectures on Mental Science by Judge Thomas Troward is titled "Individuality." 

In this lecture, Troward emphasizes the importance of recognizing and cultivating our unique identity as individuals. He argues that individuality is not about separation from the universal spirit, but rather the means through which the universal expresses itself.

Troward suggests that each person is a distinct center of consciousness, and by understanding our individual nature, we can better align with the creative power of the universe. He explores how personal development, spiritual growth, and the realization of potential all stem from embracing this individuality—not in isolation, but in harmony with the greater whole.

It’s a powerful message about self-awareness, purpose, and the dynamic relationship between the personal and the universal.

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Chapter Two of The Dore Lectures is titled "Individuality", and it builds on the foundation laid in Chapter One by exploring the unique role of the individual in the creative process. Here are the main takeaways:

• Individuality is sacred: Troward emphasizes that each person is a distinct expression of the universal spirit. Our individuality isn’t something to overcome—it’s the very channel through which the divine operates.
• The universal works through the particular: Rather than seeing ourselves as separate from the divine, Troward encourages us to recognize that the universal mind expresses itself through our personal consciousness.
• Self-awareness is power: The more we understand our own nature and our connection to the creative principle, the more effectively we can shape our lives. Conscious individuality is the key to spiritual growth.
• Freedom and responsibility: With individuality comes the freedom to choose—and the responsibility to align our choices with higher principles. Troward sees this as the path to true self-mastery.
• No contradiction between unity and uniqueness: He argues that being one with the universal doesn’t mean losing our identity. Instead, it means fulfilling it more completely.

It’s a powerful chapter that reframes individuality not as ego, but as the divine in action. If you’d like, we can explore how this idea evolves in later chapters or how it might apply to your own creative or spiritual journey. What speaks to you most from this?

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The Dore Lectures by Thomas Troward, Chapter One

The Dore Lectures by Thomas Troward, Chapter One

ENTERING INTO THE SPIRIT OF IT.

We all know the meaning of this phrase in our everyday life. The Spirit is that which gives life and movement to anything, in fact it is that which causes it to exist at all. The thought of the author, the impression of the painter, the feeling of the musician, is that without which their works could never have come into being, and so it is only as we enter into the IDEA which gives rise to the work, that we can derive all the enjoyment and benefit from it which it is able to bestow. If we cannot enter into the Spirit of it, the book, the picture, the music, are meaningless to us: to appreciate them we must share the mental attitude of their creator. This is a universal principle; if we do not enter into the Spirit of a thing, it is dead so far as we are concerned; but if we do enter into it we reproduce in ourselves the same quality of life which called that thing into existence.

Now if this is a general principle, why can we not carry it to a higher range of things? Why not to the highest point of all? May we not enter into the originating Spirit of Life itself, and so reproduce it in ourselves as a perennial spring of livingness? This, surely, is a question worthy of our careful consideration.

The spirit of a thing is that which is the source of its inherent movement, and therefore the question before us is, what is the nature of the primal moving power, which is at the back of the endless array of life which we see around us, our own life included? Science gives us ample ground for saying that it is not material, for science has now, at least theoretically, reduced all material things to a primary ether, universally distributed, whose innumerable particles are in absolute equilibrium; whence it follows on mathematical grounds alone that the initial movement which began to concentrate the world and all material substances out of the particles of the dispersed ether, could not have originated in the particles themselves. Thus by a necessary deduction from the conclusions of physical science, we are compelled to realize the presence of some immaterial power capable of separating off certain specific areas for the display of cosmic activity, and then building up a material universe with all its inhabitants by an orderly sequence of evolution, in which each stage lays the foundation for the development of the stage, which is to follow—in a word we find ourselves brought face to face with a power which exhibits on a stupendous scale, the faculties of selection and adaptation of means to ends, and thus distributes energy and life in accordance with a recognizable scheme of cosmic progression. It is therefore not only Life, but also Intelligence, and Life guided by Intelligence becomes Volition. It is this primary originating power which we mean when we speak of "The Spirit," and it is into this Spirit of the whole universe that we must enter if we would reproduce it as a spring of Original Life in ourselves.

Now in the case of the productions of artistic genius we know that we must enter into the movement of the creative mind of the artist, before we can realize the principle which gives rise to his work. We must learn to partake of the feeling, to find expression for which is the motive of his creative activity. May we not apply the same principle to the Greater Creative Mind with which we are seeking to deal? There is something in the work of the artist which is akin to that of original creation. His work, literary, musical, or graphic is original creation on a miniature scale, and in this it differs from that of the engineer, which is constructive, or that of the scientist which is analytical; for the artist in a sense creates something out of nothing, and therefore starts from the stand-point of simple feeling, and not from that of a pre-existing necessity. This, by the hypothesis of the case, is true also of the Parent Mind, for at the stage where the initial movement of creation takes place, there are no existing conditions to compel action in one direction more than another. Consequently the direction taken by the creative impulse is not dictated by outward circumstances, and the primary movement must therefore be entirely due to the action of the Original Mind upon itself; it is the reaching out of this Mind for realization of all that it feels itself to be.

The creative process thus in the first instance is purely a matter of feeling—exactly what we speak of as "motif" in a work of art.

Now it is this original feeling that we need to enter into, because it is the fons et origo of the whole chain of causation which subsequently follows. What then can this original feeling of the Spirit be? Since the Spirit is Life-in-itself, its feeling can only be for the fuller expression of Life—any other sort of feeling would be self-destructive and is therefore inconceivable. Then the full expression of Life implies Happiness, and Happiness implies Harmony, and Harmony implies Order, and Order implies Proportion, and Proportion implies Beauty; so that in recognizing the inherent tendency of the Spirit towards the production of Life, we can recognize a similar inherent tendency to the production of these other qualities also; and since the desire to bestow the greater fulness of joyous life can only be described as Love, we can sum up the whole of the feeling which is the original moving impulse in the Spirit as Love and Beauty—the Spirit finding expression through forms of beauty in centres of life, in harmonious reciprocal relation to itself. This is a generalized statement of the broad principle by which Spirit expands from the innermost to the outermost, in accordance with a Law of tendency inherent in itself.

It sees itself, as it were, reflected in various centres of life and energy, each with its appropriate form; but in the first instance these reflections can have no existence except within the originating Mind. They have their first beginning as mental images, so that in addition to the powers of Intelligence and Selection, we must also realize that of Imagination as belonging to the Divine Mind; and we must picture these powers as working from the initial motive of Love and Beauty.

Now this is the Spirit that we need to enter into, and the method of doing so is a perfectly logical one. It is the same method by which all scientific advance is made. It consists in first observing how a certain law works under the conditions spontaneously provided by nature, next in carefully considering what principle this spontaneous working indicates, and lastly deducing from this how the same principle would act under specially selected conditions, not spontaneously provided by nature.

The progress of shipbuilding affords a good example of what I mean. Formerly wood was employed instead of iron, because wood floats in water and iron sinks; yet now the navies of the world are built of iron; careful thought showed the law of floatation to be that anything could float which, bulk for bulk, is lighter than the mass of liquid displaced by it; and so we now make iron float by the very same law by which it sinks, because by the introduction of the PERSONAL factor, we provide conditions which do not occur spontaneously—according to the esoteric maxim that "Nature unaided fails." Now we want to apply the same process of specializing a generic Law to the first of all Laws, that of the generic life-giving tendency of Spirit itself. Without the element of INDIVIDUAL PERSONALITY the Spirit can only work cosmically by a GENERIC Law; but this law admits of far higher specialization, and this specialization can only be attained through the introduction of the personal factor. But to introduce this factor the individual must be fully aware of the PRINCIPLE which underlies the spontaneous or cosmic action of the law. Where, then, will he find this principle of Life? Certainly not by contemplating Death. In order to get a principle to work in the way we require it to, we must observe its action when it is working spontaneously in this particular direction. We must ask why it goes in the right direction as far as it does—and having learnt this we shall then be able to make it go further. The law of floatation was not discovered by contemplating the sinking of things, but by contemplating the floating of things which floated naturally, and then intelligently asking why they did so.

The knowledge of a principle is to be gained by the study of its affirmative action; when we understand THAT we are in a position to correct the negative conditions which tend to prevent that action.

Now Death is the absence of Life, and disease is the absence of health, so to enter into the Spirit of Life we require to contemplate it, where it is to be found, and not where it is not- -we are met with the old question, "Why seek ye the living among the dead?" This is why we start our studies by considering the cosmic creation, for it is there that we find the Life Spirit working through untold ages, not merely as deathless energy, but with a perpetual advance into higher degrees of Life. If we could only so enter into the Spirit as to make it personally IN OURSELVES what it evidently is in ITSELF, the magnum opus would be accomplished. This means realizing our life as drawn direct from the Originating Spirit; and if we now understand that the Thought or Imagination of the Spirit is the great reality of Being, and that all material facts are only correspondences, then it logically follows that what we have to do is to maintain our individual place in the Thought of the Parent Mind.

We have seen that the action of the Originating Mind must needs be GENERIC, that is according to types which include multitudes of individuals. This type is the reflection of the Creative Mind at the level of that particular GENIUS; and at the human level it is Man, not as associated with particular circumstances, but as existing in the absolute ideal.

In proportion then as we learn to dissociate our conception of ourselves from particular circumstances, and to rest upon our ABSOLUTE nature, as reflections of the Divine ideal, we, in our turn, reflect back into the Divine Imagination its original conception of itself as expressed in generic or typical Man, and so by a natural law of cause and effect, the individual who realizes this mental attitude enters permanently into the Spirit of Life, and it becomes a perennial fountain of Life springing up spontaneously within him.

He then finds himself to be as the Bible says, "the image and likeness of God." He has reached the level at which he affords a new starting point for the creative process, and the Spirit, finding a personal centre in him, begins its work de nova, having thus solved the great problem of how to enable the Universal to act directly upon the plane of the Particular.

It is in this sense, as affording the requisite centre for a new departure of the creative Spirit, that man is said to be a "microcosm," or universe in miniature; and this is also what is meant by the esoteric doctrine of the Octave, of which I may be able to speak more fully on some other occasion.

If the principles here stated are carefully considered, they will be found to throw light on much that would otherwise be obscure, and they will also afford the key to the succeeding essays.

The reader is therefore asked to think them out carefully for himself, and to note their connection with the subject of the next article.

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Chapter 1 of The Dore Lectures on Mental Science by Judge Thomas Troward is titled "Entering Into the Spirit of It."

In this opening lecture, Troward explores the idea that to truly understand or succeed in any endeavor, one must engage with it wholeheartedly—not just intellectually, but with a deep, intuitive alignment.

He describes “the spirit” as the animating force behind all things—the essence that gives life, movement, and meaning. Whether it’s art, science, or daily life, Troward argues that success and fulfillment come when we immerse ourselves in the spirit of what we’re doing, rather than approaching it mechanically or half-heartedly.

It’s a philosophical and metaphysical take on how our mindset and inner state shape our experience of the world. If you’re into the intersection of thought, intention, and reality, this chapter sets the tone for the rest of the lectures.

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Chapter One of The Dore Lectures by Thomas Troward is titled "Entering Into the Spirit of It", and it lays the philosophical foundation for the rest of the book. Here are the main takeaways:

1. To “enter into the spirit” of anything is to align with its essence: Whether it’s art, music, work, or life itself, Troward says we must engage with it wholeheartedly and with understanding to truly experience its power.
2. Spirit is the creative principle: He emphasizes that spirit is not something vague or mystical—it’s the intelligent, life-giving force behind all creation. When we align with it, we tap into its creative potential.
3. Mental attitude shapes experience: Troward insists that our thoughts and feelings are not passive—they actively shape our reality. A positive, expectant mindset invites greater harmony and success.
4. The divine is within us: He encourages readers to recognize their unity with the divine mind. This isn’t about religious dogma, but about realizing that the same creative intelligence that governs the universe also operates through us.
5. Faith and imagination are tools of creation: By believing in the unseen and imagining the ideal, we participate in the creative process. Troward sees this as a spiritual law, not just a hopeful idea.

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The Dore Lectures by Thomas Troward

The Dore Lectures by Thomas Troward

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FOREWORD.

The addresses contained in this volume were delivered by me at the Dore Gallery, Bond Street, London, on the Sundays of the first three months of the present year, and are now published at the kind request of many of my hearers, hence their title of "The Dore Lectures." A number of separate discourses on a variety of subjects necessarily labours under the disadvantage of want of continuity, and also under that of a liability to the frequent repetition of similar ideas and expressions, and the reader will, I trust, pardon these defects as inherent in the circumstances of the work. At the same time it will be found that, although not specially so designed, there is a certain progressive development of thought through the dozen lectures which compose this volume, the reason for which is that they all aim at expressing the same fundamental idea, namely that, though the laws of the universe can never be broken, they can be made to work under special conditions which will produce results that could not be produced under the conditions spontaneously provided by nature. This is a simple scientific principle and it shows us the place which is occupied by the personal factor, that, namely, of an intelligence which sees beyond the present limited manifestation of the Law into its real essence, and which thus constitutes the instrumentality by which the infinite possibilities of the Law can be evoked into forms of power, usefulness, and beauty.

The more perfect, therefore, the working of the personal factor, the greater will be the results developed from the Universal Law; and hence our lines of study should be two-fold—on the one hand the theoretical study of the action of Universal Law, and on the other the practical fitting of ourselves to make use of it; and if the present volume should assist any reader in this two-fold quest, it will have answered its purpose.

The different subjects have necessarily been treated very briefly, and the addresses can only be considered as suggestions for lines of thought which the reader will be able to work out for himself, and he must therefore not expect that careful elaboration of detail which I would gladly have bestowed had I been writing on one of these subjects exclusively. This little book must be taken only for what it is, the record of somewhat fragmentary talks with a very indulgent audience, to whom I gratefully dedicate the volume.

JUNE 5, 1909.

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The Dore Lectures by Thomas Troward is a collection of philosophical and metaphysical talks delivered in early 20th-century London at the Doré Gallery. These lectures explore mental science, spiritual law, and the creative power of thought, forming a cornerstone of the New Thought movement.

Troward believed that the universe operates according to immutable laws, but that human consciousness—when aligned with these laws—can shape reality. Each lecture builds on this idea, covering topics like:

• The Creative Power of Thought
• The Life of the Spirit
• The Great Affirmative
• Christ—the Fulfilling of the Law

His central message is that by understanding and harmonizing with universal principles, individuals can unlock greater personal power, purpose, and transformation.

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Thomas Troward’s The Dore Lectures is a series of twelve philosophical talks that explore the relationship between the individual mind and the universal creative principle. Here are the key themes that run through the collection:

• The Power of Thought: Troward emphasizes that thought is not just internal—it’s a creative force that shapes reality. By aligning our thinking with universal principles, we can influence outcomes in our lives.
• Individuality and the Universal Spirit: He explores how each person is a unique expression of the universal mind. Recognizing this connection empowers us to live more intentionally and creatively.
• Mental Science and Spiritual Law: The lectures blend metaphysical ideas with a scientific tone, suggesting that spiritual laws are as consistent and reliable as physical ones—and that we can learn to work with them consciously.
• Faith, Imagination, and Affirmation: Troward sees faith and imagination as tools for transformation. By affirming truth and visualizing the ideal, we participate in the divine creative process.
• Progressive Unfoldment: The lectures build on each other, moving from foundational ideas about spirit and individuality to deeper insights about divine law, biblical symbolism, and the fulfillment of spiritual potential.

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How To Get a Demonstration

How To Get a Demonstration

Here is one way of solving a problem by Scientific Prayer, or, as we say in metaphysics, of getting a demonstration.

Get by yourself, and be quiet for a few moments. This is very important. Do not strain to think rightly or to find the right thought, etc., but just be quiet. Remind yourself that the Bible says Be still , and know that 1 am God.

Then begin to think about God. Remind yourself of some of the things that you know about Him— that He is present everywhere, that He has all power, that He knows you and loves you and cares for you, and so forth. Read a few verses of the Bible, or a paragraph from any spiritual book that helps you.

During this stage it is important not to think about your problem, but to give your attention to God. In other words, do not try to solve your problem directly (which would be using will power) but rather become interested in thinking of the Nature of God.

Then claim the thing that you need— a healing, or some particular good which you lack. Claim it quietly and confidently, as you would ask for something to which you are entitled.

Then give thanks for the accomplished fact, as you would if somebody handed you a gift. Jesus said when you pray believe that you receive and you shall receive.

Do not discuss your treatment with anyone.

Try not to be tense or hurried. Tension and hurry delay the demonstration . You know that if you try to unlock a door hurriedly, the key is apt to stick, whereas, if you do it slowly, it seldom does. If the key sticks, the thing is to stop pressing, take your breath, and release it gently. To push hard with will power can only jam the lock completely. So it is with all mental working.

In quietness and confidence shall be your strength .

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Alter Your Life,

Emmet Fox

How to Maintain Peace

How to Maintain Peace

Is it not a wonderful thought that you, perhaps an undistinguished and unknown, everyday person, can sit quietly in your room and do more to save the world from the inconceivable horrors of another war than can all the statesmen and diplomats put together? Yet, such is the case.

Many people are speaking today as though another war were inevitable. Others, on the contrary, declare optimistically that such a thing is impossible. The actual fact is that another war is neither inevitable nor impossible. There can be another war (and if there is, the destructions and horrors entailed will eclipse anything dreamed of up to the present, owing to the extraordinary advance of natural science and engineering in the past two decades), and such an event would almost certainly be the end of Western Civilization as we have known it.

On the other hand, there is not the least necessity for another war. It could happen, but it is not necessary. There is at hand a means by which a comparatively small number of people, if they so desire, can prevent war from breaking out. In this essay I intend to show exactly how that can be done.

To understand intelligently the problem that we have to face, we need to inquire why war ever does break out. Most people suppose that a war occurs as the result of certain definite acts on the part of certain individuals. They think that National leaders in a position of authority decide to make war on a neighbor because they feel that they are strong enough to conquer him; or that they declare war in self-defense with the object of forestalling such an attack upon themselves. Or it may be that they are drawn into a war already in progress between their neighbors, in spite of all efforts to keep out. This is the common view of history; but it is, however, quite wrong. The fact is that the concrete acts of individuals, such as ultimatums, declarations of war, and so forth, are never in themselves causal, but are merely the results of wide and deep currents of thought and feeling already existing in the masses of the peoples concerned. War breaks out between two countries because, for a long time beforehand, the hearts of thousands of people on both sides of the frontier have been filled with hatred and fear, and sometimes also with greed, satanic pride, and the rest of the Seven Deadly Sins. The war itself, and all the horrors that go with it— the shooting and bayoneting, the maiming and gassing, the destruction of property, and so forth are but the aftermath or out-picturing on the physical plane of the evil passions which preceded it.

It is not possible for an act of violence to take place in the outer world of experience unless there is first a thought of violence (fear, hatred, etc.) in the inner world of thought. And it is equally true that it is not possible for thoughts of violence to hold sway in men’s souls without being sooner or later enacted in the outer.

It naturally follows from this that the scientific method for the prevention of war must lie in the changing of the mentality of the people; and there is no other way. But how is this mental change to be brought about? Can it be done by the educational efforts of books and pamphlets, the holding of peace meetings, the convening of international conferences, and so forth? Well, all these things are efforts in the right direction, of course, but it has to be admitted that their practical results are usually very meager and out of proportion to the expense and effort involved. We know that all recent wars were preceded by efforts of this kind, which, nevertheless, completely failed to prevent them. Nay, there is a very definite danger lurking among these good intentions, because many spiritually-minded people are lulled into a false sense of security by trusting in them.

There is, however, a method of preventing war which is both simple in its application and unfailing in its results. It costs absolutely nothing to apply, and it can be put into effect by anyone, anywhere, who is prepared to give a little time to it. That method is Scientific Prayer.

If even a comparatively small number of people will learn to pray scientifically, and will then devote even a few minutes daily to Scientific Prayer for universal peace there will never be another war. Of course, it goes without saying that there are more than enough men and women of good will in the world ready to do this, and the only problem is to teach them how.

Let me say here that I cannot too strongly emphasize the fact that it must be Scientific Prayer if it is to be of any practical use. Other methods of prayer, while excellent in their own time and place for other purposes, are of little practical use for the prevention of war. They will comfort the individual, purify and develop his soul, and arm him with fortitude to meet his troubles; but they will not prevent war. Only Scientific Prayer will do that and that it will do it is beyond any question. It is only necessary that enough people (and not a very large number numerically) should pray in the right way, and war will not come.

But what is Scientific Prayer? Scientific Prayer may be briefly described as the Practice of the Presence of God. In order to prevent war, you should devote at least five minutes a day to the realization of the Presence of God in all the peoples constituting the half dozen Great Powers. Do not work in this way for the whole of humanity, but only for the peoples of what are called the Great Powers, as it is desirable to concentrate the work where it is needed. War will not come unless some of the Great Powers become involved.

You may begin your prayer by reading a few verses of the Bible, or any spiritual book that appeals to you, or by repeating a favorite hymn or spiritual poem. Then declare that God is everywhere, and that all men, in Absolute Truth, are now spiritual and perfect, expressing only Love, and Wisdom, and Intelligence. That, in Reality there are no separate nations, because all men belong to the One Nation, the Divine Family. That there are no frontiers because God is One, and cannot be separated against Himself. That in Truth the only armaments are the forces of Love and Intelligence.

Then declare that God is fully present in every man, woman, and child in Britain, France, Germany, Italy, Japan, Russia, and the United States, and that they can only know and express Serene Peace, Divine Intelligence, and Divine Love. To do this is to concentrate the work where it is needed and will be effective. You may conclude by giving thanks to God for the glory of His Own Divine Perfection, which never can change. If you wish to go on longer, use one of the last half dozen Psalms, all of which deal with praise and thanksgiving.

Having finished your prayer or treatment, drop the subject out of your mind until next day. It will be seen that this prayer is exclusively concerned with a realization of good. On no account must you allow yourself to dwell upon the horrors of war, the danger of war, or the causes of war, or think about war under any pretext whatever during the treatment. In fact, the whole prayer or treatment in itself is nothing but an effort to get away in thought from the concept of war. To say something like this— “Please God, do not allow another terrible war to happen,” is to think of war, even though it sounds pious and edifying, and to think of a thing is to help to create or perpetuate that thing.

War must come as long as the thoughts that produce war remain in the human heart. A meditation or treatment of the scientific kind will have the effect of clearing that war thought out of the race mind, and then war will not come.

Understand clearly that you are not asked to maintain this uplifted state of mind all day long, but only for the few minutes that you are praying. Of course, you will, in a general way, avoid dwelling upon horrors at any time, for your own sake; but, provided you get right away from them during the period of prayer, you will have done all that is necessary to prevent war.

With regard to the length of time that should be devoted to this work each day, it may be said that mere length of time is unimportant; it is the degree of realization that counts. If you can get away in thought from the sense of limitation and war danger in two minutes, that will do. If it takes you half an hour to do so, you must give that. Do not keep on too long on any one day. Some people will make little progress for several weeks, and then gradually find it coming easy. The one thing that matters is to get away, even for a moment, from the sense of fear and danger. That will definitely and positively change the mentalities of the people in the countries concerned, and will prevent war.

Be faithful to this daily prayer. Unstable people usually start off such a plan by praying too long for several days, and then, having grown tired of it, drop it altogether. One is praying too long when he gets a sense of burden and fatigue. Five minutes a day will do for most people. Remember that the joy of the Lord is your strength. This practice will bring a great blessing into your own life.

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Meditation for Peace

God is the only real presence and the only real power. God is fully present at every point of existence. God works through man, who is part of the Divine Expression. God works through all men indiscriminately, and in His sight there are no distinctions of nationality or party, and no frontiers. Therefore there can be no strife. With One God there can be only one plan, God’s perfect plan, and all men are part of that; so each has his own place in the Divine Scheme, and there can be no competition or strife. God is all in all, and in Him all men live and move and have their being in perfect harmony and Love.

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Alter Your Life,

Emmet Fox

Alter Your Life

Alter Your Life

There is no need to be unhappy. There is no need to be sad. There is no need to be disappointed, or oppressed, or aggrieved. There is no need for illness or failure or discouragement. There is no necessity for anything but success, good health, prosperity, and an abounding interest and joy in life.

That the lives of many people are full of dreary things is unfortunately only too true; but there is no necessity for them to be there. They are there only because their victims suppose them to be inevitable, not because they are so. As long as you accept a negative condition at its own valuation, so long will you remain in bondage to it; but you have only to assert your birthright as a free man or woman and you will be free.

Success and happiness are the natural condition of humankind. It is actually easier for us to demonstrate these things than the reverse. Bad habits of thinking and acting may obscure this fact for a time, just as a wrong way of walking or sitting, or holding a pen or a musical instrument may seem to be easier than the proper way, because we have accustomed ourselves to it; but the proper way is the easier nevertheless.

Unhappiness, frustration, poverty, loneliness are really bad habits that their victims have become accustomed to bear with more or less fortitude, believing that there is no way out, whereas there is a way; and that way is simply to acquire good habits of mind instead of bad ones--habits of working with the Law instead of against it.

You should never "put up" with anything. You should never be willing to accept less than Health, Harmony, and Happiness. These things are your Divine Right as the sons and daughters of God, and it is only a bad habit, unconscious, as a rule, that causes you to be satisfied with less. In the depths of our being people always feel intuitively that there is a way out of our difficulties if only we can find it, and our natural instincts all point in the same direction.

The infant, as yet uncontaminated by the defeatist suggestions of his or her elders, simply refuses to tolerate inharmony [lack of harmony] on any terms, and therefore demonstrates over it. When the infant is hungry he or she tells the world with a confident insistence that commands attention, while many sophisticated adults go without. Does the infant find a pin sticking in some part of his or her anatomy? Not for him or her a sigh of resignation to the supposed "will of God" (it is really blasphemy to say that evil or suffering could ever be the will of God, All Good), or a whine about never having any luck, or a sigh that what cannot be cured must be endured. No, the defeatist view of life has not yet touched the babies; their instincts tell them that life and harmony are inseparable. And sure enough, that pin is located and removed even if everything else has to come to a stop until it is done.

But "shades of the prison-house begin to close about the growing boy," and by the time the child is old enough to think rationally, the Race habit will have trained the child to use reason largely in the inverted way.

Refuse to tolerate anything less than harmony. You can have prosperity no matter what your present circumstances may be. You can have health and physical fitness. You can have a happy and joyous life. You can have a good home of your own. You can have congenial friends and comrades. You can have a full, free, joyous life, independent and untrammeled. You can become your own master or your own mistress. But to do this you must definitely seize the rudder of your own destiny and steer boldly and firmly for the port that you intend to make.

What are you doing about your future? Are you content to let things just drift along as they are, hoping, like Mr. Micawber, for something to "turn up"? If you are, be assured that there is no escape in that way. Nothing ever will turn up unless you exercise your Free Will and go out and turn it up for yourself by becoming acquainted with the Laws of Life, and applying them to your own individual conditions. That is the only way. Otherwise the years will pass all too swiftly, leaving you just where you are now, if not worse off, for there is no limit to the result of thought either for good or evil.

People have dominion over all things when they know the Law of Being, and obey it. The Law gives you power to bring any condition into your life that is not harmful. The Law gives you power to overcome your own weaknesses and faults of character, no matter how often you may have failed in the past or how tenacious they may have seemed to be. The Law gives you power to attain prosperity and position without infringing the rights and opportunities of anyone else in the world. The Law gives you Freedom; freedom of soul, and body, and environment.

The law gives you Independence so that you can build your own life in your own way, in accordance with your own ideas and ideals; and plan out your future along the lines that you yourself desire. If you do not know what you really want to make you happy, then the Law will tell you what you want, and get it for you, too. And the Law rightly understood and applied will save you from the danger of what is called "outlining" with all its risks and limitations.

The Law will endow you with the gift of what is called Originality; Originality is the doing of things in a new way which is a better way, and different from anyone else's way, and different from anyone else's way; and Originality, as distinct from its counterfeits which are eccentricity and mere posing, means success in you work.

The Law will give you authority over the past as well as the future. The Law will make you master of Karma instead of its slave.

"Oh, how I love thy Law"

You need not be shabby and restricted. You need not go on living or working with people you dislike. You need not be ailing or tired or overworked, if you will study the Law and apply it.

Do not 'put off' your study of the Law any longer. Procrastination, we are told is the thief of time; and another proverb says still more emphatically that Hell itself is paved, not with evil intentions, but with good ones.

It is the postponer that the Law says, Thou shalt hear the Never Never whispered by the phantom years, but the path of the Wise (the righteous or Right Thinker) shineth more and more unto the Perfect Day.

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Take stock of your life this very day. Sit down quietly by yourself with a pencil and paper, and write down the three things that you most wish for in life. Be quite frank about this. Wright down the things you really wish for, not things that you think you ought to wish for. Be specific, not vague. Then wright down underneath three things or conditions that you wish to remove from your life. Again, be definite and specific, not vague.

If you do this candidly, you now have an extremely valuable analysis of your own mentality. In course of time this will tell you a great many things about yourself which you do not at present suspect, things far beyond the range of the actual six points themselves and as your knowledge of spiritual Truth increases, you will be able to handle the new knowledge about yourself in a surprising way.

Now having got your six points in front  of you, work on each one separately for a few minutes with all the spiritual and metaphysical knowledge that you possess. Remember, it is not really important how much of this knowledge you have so long as you make use of all that you do have. It is a spiritual law that to use 90 percent of a small amount of knowledge is more practically effective than to use say 50 percent of a large amount. Repeat this treatment every day for a month, without missing a single day, and by the end of that time it will be very unusual if a really striking change for the better has not manifested itself in your conditions.

For those unfamiliar with spiritual treatment, a simple but quite effective method of working is this: Claim gently but definitely that the Great Creative Life Force of the Universe is bringing each of the first three things into your life in Its own way, in Its own time, and in Its own form. 

Then claim that the same Great Power is dissolving each of the latter three, also in Its own way. Do not try to dictate the exact form in which the new conditions shall come about. Do not be tense or vehement. Do not let anyone else know that you are doing this. Do not look impatiently every day for results, but make your treatment, and forget about it until the next day. And in quietness and confidence shall be your strength.

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Alter Your Life,

Emmet Fox

The Strangest Secret Article by: Earl Nightingale

The Strangest Secret Article by: Earl Nightingale

Transcribed from The Strangest Secret audio program by Earl Nightingale

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Some years ago, the late Nobel prize-winning Dr. Albert Schweitzer was asked by a reporter, “Doctor, what’s wrong with men today?” The great doctor was silent a moment, and then he said, “Men simply don’t think!”

It’s about this that I want to talk with you. We live today in a golden age. This is an era that humanity has looked forward to, dreamed of, and worked toward for thousands of years. We live in the richest era that ever existed on the face of the earth … a land of abundant opportunity for everyone.

However, if you take 100 individuals who start even at the age of 25, do you have any idea what will happen to those men and women by the time they’re 65? These 100 people believe they’re going to be successful. They are eager toward life, there is a certain sparkle in their eye, an erectness to their carriage, and life seems like a pretty interesting adventure to them.

But by the time they’re 65, only one will be rich, four will be financially independent, five will still be working, and 54 will be broke and depending on others for life’s necessities.

Only five out of 100 make the grade! Why do so many fail? What has happened to the sparkle that was there when they were 25? What has become of the dreams, the hopes, the plans … and why is there such a large disparity between what these people intended to do and what they actually accomplished?

THE DEFINITION OF SUCCESS

First, we have to define success and here is the best definition I’ve ever been able to find: “Success is the progressive realization of a worthy ideal.”

A success is the school teacher who is teaching because that’s what he or she wants to do. A success is the entrepreneur who start his own company because that was his dream and that’s what he wanted to do. A success is the salesperson who wants to become the best salesperson in his or her company and sets forth on the pursuit of that goal.

A success is anyone who is realizing a worthy predetermined ideal, because that’s what he or she decided to do … deliberately. But only one out of 20 does that! The rest are “failures.”

Rollo May, the distinguished psychiatrist, wrote a wonderful book called Man’s Search for Himself, and in this book he says: “The opposite of courage in our society is not cowardice … it is conformity.” And there you have the reason for so many failures. Conformity and people acting like everyone else, without knowing why or where they are going.

We learn to read by the time we’re seven. We learn to make a living by the time we’re 30. Often by that time we’re not only making a living, we’re supporting a family. And yet by the time we’re 65, we haven’t learned how to become financially independent in the richest land that has ever been known. Why? We conform! Most of us are acting like the wrong percentage group and the 95 who don’t succeed.

GOALS

Have you ever wondered why so many people work so hard and honestly without ever achieving anything in particular, and why others don’t seem to work hard, yet seem to get everything? They seem to have the “magic touch.” You’ve heard people say, “Everything he touches turns to gold.” Have you ever noticed that a person who becomes successful tends to continue to become more successful? And, on the other hand, have you noticed how someone who’s a failure tends to continue to fail?

The difference is goals. People with goals succeed because they know where they’re going. It’s that simple. Failures, on the other hand, believe that their lives are shaped by circumstances … by things that happen to them … by exterior forces.

That’s why it’s so easy to make a living today. It takes no particular brains or talent to make a living and support a family today. We have a plateau of so-called “security.” So, to succeed, all we must do is decide how high above this plateau we want to aim.

Throughout history, the great wise men and teachers, philosophers, and prophets have disagreed with one another on many different things. It is only on this one point that they are in complete and unanimous agreement and the key to success and the key to failure is this:

WE BECOME WHAT WE THINK ABOUT

This is The Strangest Secret! Now, why do I say it’s strange, and why do I call it a secret? Actually, it isn’t a secret at all. It was first promulgated by some of the earliest wise men, and it appears again and again throughout the Bible. But very few people have learned it or understand it. That’s why it’s strange, and why for some equally strange reason it virtually remains a secret.

Marcus Aurelius, the great Roman Emperor, said: “A man’s life is what his thoughts make of it.”

Disraeli said this: “Everything comes if a man will only wait … a human being with a settled purpose must accomplish it, and nothing can resist a will that will stake even existence for its fulfillment.”

William James said: “We need only in cold blood act as if the thing in question were real, and it will become infallibly real by growing into such a connection with our life that it will become real. It will become so knit with habit and emotion that our interests in it will be those which characterize belief.” He continues, ” … only you must, then, really wish these things, and wish them exclusively, and not wish at the same time a hundred other incompatible things just as strongly.”

My old friend Dr. Norman Vincent Peale put it this way: “If you think in negative terms, you will get negative results. If you think in positive terms, you will achieve positive results.” George Bernard Shaw said: “People are always blaming their circumstances for what they are. I don’t believe in circumstances. The people who get on in this world are the people who get up and look for the circumstances they want, and if they can’t find them, make them.”

Well, it’s pretty apparent, isn’t it? We become what we think about. A person who is thinking about a concrete and worthwhile goal is going to reach it, because that’s what he’s thinking about. Conversely, the person who has no goal, who doesn’t know where he’s going, and whose thoughts must therefore be thoughts of confusion, anxiety, fear, and worry will thereby create a life of frustration, fear, anxiety and worry. And if he thinks about nothing … he becomes nothing.

AS YE SOW and SO SHALL YE REAP

The problem is that our mind comes as standard equipment at birth. It’s free. And things that are given to us for nothing, we place little value on. Things that we pay money for, we value.

The paradox is that exactly the reverse is true. Everything that’s really worthwhile in life came to us free and our minds, our souls, our bodies, our hopes, our dreams, our ambitions, our intelligence, our love of family and children and friends and country. All these priceless possessions are free.

But the things that cost us money are actually very cheap and can be replaced at any time. A good man can be completely wiped out and make another fortune. He can do that several times. Even if our home burns down, we can rebuild it. But the things we got for nothing, we can never replace.

Our mind can do any kind of job we assign to it, but generally speaking, we use it for little jobs instead of big ones. So decide now. What is it you want? Plant your goal in your mind. It’s the most important decision you’ll ever make in your entire life.

Do you want to excel at your particular job? Do you want to go places in your company … in your community? Do you want to get rich? All you have got to do is plant that seed in your mind, care for it, work steadily toward your goal, and it will become a reality.

It not only will, there’s no way that it cannot. You see, that’s a law and like the laws of Sir Isaac Newton, the laws of gravity. If you get on top of a building and jump off, you’ll always go down and you’ll never go up.

And it’s the same with all the other laws of nature. They always work. They’re inflexible. Think about your goal in a relaxed, positive way. Picture yourself in your mind’s eye as having already achieved this goal. See yourself doing the things you will be doing when you have reached your goal.

Every one of us is the sum total of our own thoughts. We are where we are because that’s exactly where we really want or feel we deserve to be and whether we’ll admit that or not. Each of us must live off the fruit of our thoughts in the future, because what you think today and tomorrow and next month and next year and will mold your life and determine your future. You’re guided by your mind.

Do what the experts since the dawn of recorded history have told us to do: pay the price, by becoming the person you want to become. It’s not nearly as difficult as living unsuccessfully.

The moment you decide on a goal to work toward, you’re immediately a successful person and you are then in that rare group of people who know where they’re going. Out of every hundred people, you belong to the top five. Don’t concern yourself too much with how you are going to achieve your goal and leave that completely to a power greater than yourself. All you have to do is know where you’re going. The answers will come to you of their own accord, and at the right time.

Start today. You have nothing to lose and but you have your whole life to win.

30-DAYACTION IDEAS FOR PUTTING THE STRANGEST SECRET TO WORK FOR YOU

For the next 30-days follow each of these steps every day until you have achieved your goal.

1. Write on a card what it is you want more that anything else. It may be more money. Perhaps you’d like to double your income or make a specific amount of money. It may be a beautiful home. It may be success at your job. It may be a particular position in life. It could be a more harmonious family.

Write down on your card specifically what it is you want. Make sure it’s a single goal and clearly defined. You needn’t show it to anyone, but carry it with you so that you can look at it several times a day. Think about it in a cheerful, relaxed, positive way each morning when you get up, and immediately you have something to work for and something to get out of bed for, something to live for.

Look at it every chance you get during the day and just before going to bed at night. As you look at it, remember that you must become what you think about, and since you’re thinking about your goal, you realize that soon it will be yours. In fact, it’s really yours the moment you write it down and begin to think about it.

2. Stop thinking about what it is you fear. Each time a fearful or negative thought comes into your mind, replace it with a mental picture of your positive and worthwhile goal. And there will come a time when you’ll feel like giving up. It’s easier for a human being to think negatively than positively. That’s why only five percent are successful! You must begin now to place yourself in that group.

“Act as though it were impossible to fail,” as Dorothea Brande said. No matter what your goal and if you’ve kept your goal before you every day and you’ll wonder and marvel at this new life you’ve found.

3. Your success will always be measured by the quality and quantity of service you render. Most people will tell you that they want to make money, without understanding this law. The only people who make money work in a mint. The rest of us must earn money. This is what causes those who keep looking for something for nothing, or a free ride, to fail in life. Success is not the result of making money; earning money is the result of success and and success is in direct proportion to our service.

Most people have this law backwards. It’s like the man who stands in front of the stove and says to it: “Give me heat and then I’ll add the wood.” How many men and women do you know, or do you suppose there are today, who take the same attitude toward life? There are millions.

We’ve got to put the fuel in before we can expect heat. Likewise, we’ve got to be of service first before we can expect money. Don’t concern yourself with the money. Be of service … build … work … dream … create! Do this and you’ll find there is no limit to the prosperity and abundance that will come to you.

Don’t start your test until you’ve made up your mind to stick with it. If you should fail during your first 30 days and by that I mean suddenly find yourself overwhelmed by negative thoughts and simply start over again from that point and go 30 more days. Gradually, your new habit will form, until you find yourself one of that wonderful minority to whom virtually nothing is impossible.

Above all … don’t worry! Worry brings fear, and fear is crippling. The only thing that can cause you to worry during your test is trying to do it all yourself. Know that all you have to do is hold your goal before you; everything else will take care of itself.

Take this 30-day test, then repeat it … then repeat it again. Each time it will become more a part of you until you’ll wonder how you could have ever have lived any other way. Live this new way and the floodgates of abundance will open and pour over you more riches than you may have dreamed existed. Money? Yes, lots of it. But what’s more important, you’ll have peace … you’ll be in that wonderful minority who lead calm, cheerful, successful lives.

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Earl Nightingale

Source

https://www.nightingale.com/articles/the-strangest-secret/