How The Mind Works
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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 condition.

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.