How Thoughts Affect Circumstances

MAN'S mind may be likened to a garden, which may be intelligently cultivated or allowed to run wild; but whether cultivated or neglected, it must, and will, bring forth. If no useful seeds are put into it, then an abundance of useless weed-seeds will fall therein, and will continue to produce their kind.

A person's mind can be compared to a garden. It can be carefully tended or left to grow wild. But whether tended or neglected, it must, and will, produce something. If no useful seeds are planted in the mind, plenty of useless weed seeds will fall into it. Those weeds will keep producing more of their own kind.

Just as a gardener cultivates his plot, keeping it free from weeds, and growing the flowers and fruits which he requires, so may a man tend the garden of his mind, weeding out all the wrong, useless, and impure thoughts, and cultivating toward perfection the flowers and fruits of right, useful, and pure thoughts. By pursuing this process, a man sooner or later discovers that he is the master-gardener of his soul, the director of his life. He also reveals, within himself, the laws of thought, and understands, with ever-increasing accuracy, how the thought-forces and mind elements operate in the shaping of his character, circumstances, and destiny.

A gardener tends his plot, keeping it free of weeds and growing the flowers and fruits he needs. In the same way, a man may tend the garden of his mind. He may weed out all wrong, useless, and impure thoughts. He may nurture the flowers and fruits of right, useful, and pure thoughts until they reach perfection. By continuing this process, a man sooner or later discovers that he is the master gardener of his soul. He directs his own life. He also discovers the laws of thought within himself. With growing accuracy, he understands how the forces of thought and the elements of his mind shape his character, circumstances, and destiny.

Thought and character are one, and as character can only manifest and discover itself through environment and circumstance, the outer conditions of a person's life will always be found to be harmoniously related to his inner state. This does not mean that a man's circumstances at any given time are an indication of his entire character, but that those circumstances are so intimately connected with some vital thought-element within himself that, for the time being, they are indispensable to his development.

Thought and character are one. Character can only express and reveal itself through a person's surroundings and circumstances. So the outer conditions of a person's life will always be in harmony with his inner state. But a person's circumstances at any given time do not reveal his entire character. Rather, those circumstances are closely tied to some essential part of his thinking. That connection makes those circumstances necessary for his development at that time.

Every man is where he is by the law of his being; the thoughts which he has built into his character have brought him there, and in the arrangement of his life there is no element of chance, but all is the result of a law which cannot err. This is just as true of those who feel "out of harmony" with their surroundings as of those who are contented with them.

Every man is where he is because of the law of his own nature. The thoughts he has built into his character have brought him there. Nothing in the way his life unfolds happens by chance. Instead, everything follows a law that cannot fail. This is just as true for those who feel "out of harmony" with their surroundings as for those who are content with them.

As a progressive and evolving being, man is where he is that he may learn that he may grow; and as he learns the spiritual lesson which any circumstance contains for him, it passes away and gives place to other circumstances.

As a growing and evolving being, man is where he is so he can learn and grow. As he learns the spiritual lesson each circumstance holds for him, that circumstance passes and gives way to new circumstances.

Man is buffeted by circumstances so long as he believes himself to be the creature of outside conditions, but when he realizes that he is a creative power, and that he may command the hidden soil and seeds of his being out of which circumstances grow, he then becomes the rightful master of himself.

A man is battered by circumstances as long as he believes he is shaped by outside conditions. But when he realizes his own creative power, he sees that he can control the hidden soil and seeds within him from which circumstances grow. He then becomes the rightful master of himself.

That circumstances grow out of thought every man knows who has for any length of time practised self-control and self-purification, for he will have noticed that the alteration in his circumstances has been in exact ratio with his altered mental condition. So true is this that when a man earnestly applies himself to remedy the defects in his character, and makes swift and marked progress, he passes rapidly through a succession of vicissitudes.

Every man who has practiced self-control and worked to purify his character for any length of time knows that circumstances grow out of thought. He will have noticed that his circumstances have changed in exact proportion to the changes in his mental state. This connection is so strong that a man’s circumstances change rapidly when he earnestly works to correct his character flaws. If he makes quick, clear progress, he quickly goes through a series of ups and downs.

The soul attracts that which it secretly harbours; that which it loves, and also that which it fears; it reaches the height of its cherished aspirations; it falls to the level of its unchastened desires,—and circumstances are the means by which the soul receives its own.

The soul attracts what it secretly holds within, both what it loves and what it fears. It rises to the height of its treasured hopes. It falls to the level of its uncontrolled desires. And through circumstances, the soul receives what belongs to it.

Every thought-seed sown or allowed to fall into the mind, and to take root there, produces its own, blossoming sooner or later into act, and bearing its own fruitage of opportunity and circumstance. Good thoughts bear good fruit, bad thoughts bad fruit.

Every thought planted in the mind, or allowed to fall there and take root, grows from its own seed. Sooner or later, each thought blossoms into action and bears fruit in the form of opportunities and circumstances. Good thoughts bear good fruit. Bad thoughts bear bad fruit.

The outer world of circumstance shapes itself to the inner world of thought, and both pleasant and unpleasant external conditions are factors, which make for the ultimate good of the individual. As the reaper of his own harvest, man learns both by suffering and bliss.

The outer world of circumstances takes shape according to the inner world of thought. Both pleasant and unpleasant circumstances contribute to a person's ultimate good. As people reap their own harvest, they learn through both suffering and joy.

Following the inmost desires, aspirations, thoughts, by which he allows himself to be dominated, (pursuing the will-o'-the-wisps of impure imaginings or steadfastly walking the highway of strong and high endeavour), a man at last arrives at their fruition and fulfilment in the outer conditions of his life. The laws of growth and adjustment everywhere obtains.

A man follows the deepest desires, hopes, and thoughts he allows to rule him. He may chase the false promises of impure fantasies or walk steadily along the road of strong and noble effort. In time, those desires, hopes, and thoughts take shape in the outward circumstances of his life. The laws of growth and adjustment apply everywhere.

A man does not come to the almshouse or the jail by the tyranny of fate or circumstance, but by the pathway of grovelling thoughts and base desires. Nor does a pure-minded man fall suddenly into crime by stress of any mere external force; the criminal thought had long been secretly fostered in the heart, and the hour of opportunity revealed its gathered power. Circumstance does not make the man; it reveals him to himself No such conditions can exist as descending into vice and its attendant sufferings apart from vicious inclinations, or ascending into virtue and its pure happiness without the continued cultivation of virtuous aspirations; and man, therefore, as the lord and master of thought, is the maker of himself the shaper and author of environment. Even at birth the soul comes to its own and through every step of its earthly pilgrimage it attracts those combinations of conditions which reveal itself, which are the reflections of its own purity and, impurity, its strength and weakness.

A man does not end up in a poorhouse or jail because fate or circumstances force him there. He gets there by following degrading thoughts and base desires. Nor does a pure-minded man suddenly turn to crime because of outside pressure alone. He has long secretly nurtured criminal thoughts in his heart, and the moment of opportunity reveals their accumulated power. Circumstances do not make a man. They reveal him to himself. A man cannot sink into wrongdoing and its accompanying suffering without being inclined toward wrongdoing. Nor can he rise to goodness and its pure happiness without continually nurturing the desire to be good. So, as the master of his thoughts, a man makes himself and shapes and creates his environment. Even at birth, the soul enters conditions that match its nature. At every step of its journey through life, the soul attracts combinations of circumstances that reveal its nature. These circumstances reflect the soul’s own purity and impurity, its strength and weakness.

Men do not attract that which they want, but that which they are. Their whims, fancies, and ambitions are thwarted at every step, but their inmost thoughts and desires are fed with their own food, be it foul or clean. The "divinity that shapes our ends" is in ourselves; it is our very self. Only himself manacles man: thought and action are the gaolers of Fate—they imprison, being base; they are also the angels of Freedom—they liberate, being noble. Not what he wishes and prays for does a man get, but what he justly earns. His wishes and prayers are only gratified and answered when they harmonize with his thoughts and actions.

People do not attract what they want, but what they are. Their whims, fantasies, and ambitions are blocked at every turn. But their deepest thoughts and desires feed on their own kind of food, whether foul or clean. The "divinity that shapes our ends" is within us. It is our very self. Only we can put ourselves in chains. Our thoughts and actions are the jailers of Fate when they are base. But they are also the angels of Freedom when they are noble. A person gets not what he wishes and prays for, but what he rightfully earns. His wishes and prayers are fulfilled and answered only when they agree with his thoughts and actions.

In the light of this truth, what, then, is the meaning of "fighting against circumstances?" It means that a man is continually revolting against an effect without, while all the time he is nourishing and preserving its cause in his heart. That cause may take the form of a conscious vice or an unconscious weakness; but whatever it is, it stubbornly retards the efforts of its possessor, and thus calls aloud for remedy.

In light of this truth, then, what does "fighting against circumstances" mean? It means a man constantly fights against an outward effect while nurturing and preserving its cause in his heart. That cause may be a vice he knows about or a weakness he does not recognize. But whatever the cause is, it persistently holds back his efforts and urgently calls for correction.

Men are anxious to improve their circumstances, but are unwilling to improve themselves; they therefore remain bound. The man who does not shrink from self-crucifixion can never fail to accomplish the object upon which his heart is set. This is as true of earthly as of heavenly things. Even the man whose sole object is to acquire wealth must be prepared to make great personal sacrifices before he can accomplish his object; and how much more so he who would realize a strong and well-poised life?

Men are eager to improve their circumstances but unwilling to improve themselves. So they remain trapped. A man who does not shrink from sacrificing himself can never fail to achieve the goal closest to his heart. This is just as true of earthly goals as of heavenly ones. Even a man whose only goal is wealth must be ready to make great personal sacrifices before achieving it. How much more must a man sacrifice if he wants to build a strong, well-balanced life?

Here is a man who is wretchedly poor. He is extremely anxious that his surroundings and home comforts should be improved, yet all the time he shirks his work, and considers he is justified in trying to deceive his employer on the ground of the insufficiency of his wages. Such a man does not understand the simplest rudiments of those principles which are the basis of true prosperity, and is not only totally unfitted to rise out of his wretchedness, but is actually attracting to himself a still deeper wretchedness by dwelling in, and acting out, indolent, deceptive, and unmanly thoughts.

Here is a man who is desperately poor. He is very eager to improve his surroundings and the comforts of his home. Yet all the while, he avoids his work. He thinks his low wages justify trying to deceive his employer. Such a man does not understand even the basics of the principles behind true prosperity. He is not only completely unfit to rise out of his misery. He is actually drawing even deeper misery upon himself by dwelling on lazy, dishonest, and unmanly thoughts and acting on them.

Here is a rich man who is the victim of a painful and persistent disease as the result of gluttony. He is willing to give large sums of money to get rid of it, but he will not sacrifice his gluttonous desires. He wants to gratify his taste for rich and unnatural viands and have his health as well. Such a man is totally unfit to have health, because he has not yet learned the first principles of a healthy life.

Here is a rich man suffering from a painful, persistent disease caused by overeating. He is willing to pay large sums of money to cure the disease. But he will not give up his desire to overeat. He wants to satisfy his taste for rich, unnatural foods and still enjoy good health. Such a man is completely unfit to be healthy because he has not yet learned the basics of healthy living.

Here is an employer of labour who adopts crooked measures to avoid paying the regulation wage, and, in the hope of making larger profits, reduces the wages of his workpeople. Such a man is altogether unfitted for prosperity, and when he finds himself bankrupt, both as regards reputation and riches, he blames circumstances, not knowing that he is the sole author of his condition.

Here is an employer who uses dishonest methods to avoid paying the required wage. He cuts his workers’ wages in the hope of making bigger profits. Such a man is completely unfit for prosperity. When he loses both his reputation and his wealth, he blames circumstances. He does not realize that he alone is responsible for his situation.

I have introduced these three cases merely as illustrative of the truth that man is the causer (though nearly always is unconsciously) of his circumstances, and that, whilst aiming at a good end, he is continually frustrating its accomplishment by encouraging thoughts and desires which cannot possibly harmonize with that end. Such cases could be multiplied and varied almost indefinitely, but this is not necessary, as the reader can, if he so resolves, trace the action of the laws of thought in his own mind and life, and until this is done, mere external facts cannot serve as a ground of reasoning.

I have given these three examples only to illustrate the truth that a person creates his own circumstances. Yet he is almost always unaware of doing so. Even while aiming for a good goal, he continually works against it. He does so by encouraging thoughts and desires that cannot possibly fit with that goal. These examples could be multiplied and varied almost endlessly, but there is no need. Readers can, if they choose, trace how the laws of thought work in their own minds and lives. Until they do, external facts alone cannot provide a basis for reasoning.

Circumstances, however, are so complicated, thought is so deeply rooted, and the conditions of happiness vary so, vastly with individuals, that a man's entire soul-condition (although it may be known to himself) cannot be judged by another from the external aspect of his life alone. A man may be honest in certain directions, yet suffer privations; a man may be dishonest in certain directions, yet acquire wealth; but the conclusion usually formed that the one man fails because of his particular honesty, and that the other prospers because of his particular dishonesty, is the result of a superficial judgment, which assumes that the dishonest man is almost totally corrupt, and the honest man almost entirely virtuous. In the light of a deeper knowledge and wider experience such judgment is found to be erroneous. The dishonest man may have some admirable virtues, which the other does, not possess; and the honest man obnoxious vices which are absent in the other. The honest man reaps the good results of his honest thoughts and acts; he also brings upon himself the sufferings, which his vices produce. The dishonest man likewise garners his own suffering and happiness.

Circumstances, however, are complicated, thoughts are deeply rooted, and the conditions for happiness vary greatly from person to person. So no one can judge a man's entire inner state from his outward life alone. The man himself may know his own inner state. A man may be honest in some ways yet suffer hardship. Another may be dishonest in some ways yet gain wealth. But people usually conclude that one man fails because of his particular honesty, while the other prospers because of his particular dishonesty,. Such a conclusion comes from shallow judgment. It assumes that the dishonest man is almost entirely corrupt and the honest man almost entirely virtuous. Deeper knowledge and wider experience show that this judgment is mistaken. The dishonest man may have some admirable virtues that the honest man lacks. And the honest man may have hateful vices that the dishonest man does not have. The honest man enjoys the good results of his honest thoughts and actions. He also brings upon himself the suffering his vices cause. The dishonest man likewise reaps both suffering and happiness from his own thoughts and actions.

It is pleasing to human vanity to believe that one suffers because of one's virtue; but not until a man has extirpated every sickly, bitter, and impure thought from his mind, and washed every sinful stain from his soul, can he be in a position to know and declare that his sufferings are the result of his good, and not of his bad qualities; and on the way to, yet long before he has reached, that supreme perfection, he will have found, working in his mind and life, the Great Law which is absolutely just, and which cannot, therefore, give good for evil, evil for good. Possessed of such knowledge, he will then know, looking back upon his past ignorance and blindness, that his life is, and always was, justly ordered, and that all his past experiences, good and bad, were the equitable outworking of his evolving, yet unevolved self.

Believing we suffer because of our virtue flatters our vanity. But a man must first remove every unhealthy, bitter, and impure thought from his mind. He must also wash every stain of sin from his soul. Only then can he know and declare that his suffering comes from his good qualities, not his bad ones. Yet long before he reaches such complete perfection, he will discover the Great Law at work in his mind and life. This law is absolutely just, so it cannot give good in return for evil, or evil in return for good. With this knowledge, he will look back on his past ignorance and blindness. He will then know that his life is, and always has been, governed by justice. All his past experiences, good and bad, were the fair results of his developing but still undeveloped self.

Good thoughts and actions can never produce bad results; bad thoughts and actions can never produce good results. This is but saying that nothing can come from corn but corn, nothing from nettles but nettles. Men understand this law in the natural world, and work with it; but few understand it in the mental and moral world (though its operation there is just as simple and undeviating), and they, therefore, do not co-operate with it.

Good thoughts and actions can never produce bad results. Bad thoughts and actions can never produce good results. This is like saying that corn can produce only corn, and nettles can produce only nettles. People understand this law in the natural world and work with it. But few understand this law in matters of thought and morality. Even there, the law works just as simply and without exception. Because so few understand it, few work with it.

Suffering is always the effect of wrong thought in some direction. It is an indication that the individual is out of harmony with himself, with the Law of his being. The sole and supreme use of suffering is to purify, to burn out all that is useless and impure. Suffering ceases for him who is pure. There could be no object in burning gold after the dross had been removed, and a perfectly pure and enlightened being could not suffer.

Suffering is always the result of wrong thinking in some area. It shows that a person is out of harmony with himself and with the Law of his being. The only and highest purpose of suffering is to purify, to burn away all that is useless and impure. Suffering ends for anyone who is pure. There would be no point in heating gold after its impurities had been removed. And a completely pure and enlightened being could not suffer.

The circumstances, which a man encounters with suffering, are the result of his own mental in harmony. The circumstances, which a man encounters with blessedness, are the result of his own mental harmony. Blessedness, not material possessions, is the measure of right thought; wretchedness, not lack of material possessions, is the measure of wrong thought. A man may be cursed and rich; he may be blessed and poor. Blessedness and riches are only joined together when the riches are rightly and wisely used; and the poor man only descends into wretchedness when he regards his lot as a burden unjustly imposed.

The circumstances a man suffers through result from a lack of harmony in his own mind. The circumstances a man finds true happiness in result from harmony in his own mind. True happiness, not material possessions, is the measure of right thinking. Misery, not a lack of material possessions, is the measure of wrong thinking. A man may be rich and cursed. He may be poor and blessed. True happiness and wealth go together only when wealth is used properly and wisely. A poor man sinks into misery only when he sees his situation as an unfair burden forced upon him.

Indigence and indulgence are the two extremes of wretchedness. They are both equally unnatural and the result of mental disorder. A man is not rightly conditioned until he is a happy, healthy, and prosperous being; and happiness, health, and prosperity are the result of a harmonious adjustment of the inner with the outer, of the man with his surroundings.

Poverty and overindulgence are the two extremes of misery. Both are equally unnatural and result from a disordered mind. A man is not in the right state until he is happy, healthy, and prosperous. Happiness, health, and prosperity come from harmony between his inner life and outer circumstances, between himself and his surroundings.

A man only begins to be a man when he ceases to whine and revile, and commences to search for the hidden justice which regulates his life. And as he adapts his mind to that regulating factor, he ceases to accuse others as the cause of his condition, and builds himself up in strong and noble thoughts; ceases to kick against circumstances, but begins to use them as aids to his more rapid progress, and as a means of discovering the hidden powers and possibilities within himself.

A man only begins to be a man when he stops whining and lashing out at others. He begins searching for the hidden justice that governs his life. And as he brings his mind into line with that justice, he stops blaming others for his situation. He builds himself up through strong and noble thoughts. He stops fighting against his circumstances and begins to use them to help him progress more quickly. He also uses his circumstances to discover the hidden powers and possibilities within himself.

Law, not confusion, is the dominating principle in the universe; justice, not injustice, is the soul and substance of life; and righteousness, not corruption, is the moulding and moving force in the spiritual government of the world. This being so, man has but to right himself to find that the universe is right; and during the process of putting himself right he will find that as he alters his thoughts towards things and other people, things and other people will alter towards him.

Law, not confusion, is the ruling principle of the universe. Justice, not injustice, is the heart and substance of life. Goodness, not corruption, is the force that shapes and guides the spiritual rule of the world. Since this is so, a person only needs to put himself right to find that the universe is right. As he puts himself right, he will find that things and other people respond to his changing thoughts about them.

The proof of this truth is in every person, and it therefore admits of easy investigation by systematic introspection and self-analysis. Let a man radically alter his thoughts, and he will be astonished at the rapid transformation it will effect in the material conditions of his life. Men imagine that thought can be kept secret, but it cannot; it rapidly crystallizes into habit, and habit solidifies into circumstance. Bestial thoughts crystallize into habits of drunkenness and sensuality, which solidify into circumstances of destitution and disease: impure thoughts of every kind crystallize into enervating and confusing habits, which solidify into distracting and adverse circumstances: thoughts of fear, doubt, and indecision crystallize into weak, unmanly, and irresolute habits, which solidify into circumstances of failure, indigence, and slavish dependence: lazy thoughts crystallize into habits of uncleanliness and dishonesty, which solidify into circumstances of foulness and beggary: hateful and condemnatory thoughts crystallize into habits of accusation and violence, which solidify into circumstances of injury and persecution: selfish thoughts of all kinds crystallize into habits of self-seeking, which solidify into circumstances more or less distressing. On the other hand, beautiful thoughts of all kinds crystallize into habits of grace and kindliness, which solidify into genial and sunny circumstances: pure thoughts crystallize into habits of temperance and self-control, which solidify into circumstances of repose and peace: thoughts of courage, self-reliance, and decision crystallize into manly habits, which solidify into circumstances of success, plenty, and freedom: energetic thoughts crystallize into habits of cleanliness and industry, which solidify into circumstances of pleasantness: gentle and forgiving thoughts crystallize into habits of gentleness, which solidify into protective and preservative circumstances: loving and unselfish thoughts crystallize into habits of self-forgetfulness for others, which solidify into circumstances of sure and abiding prosperity and true riches.

The proof of this truth lies within every person. So anyone can easily test this truth through careful, regular reflection and self-examination. Let a person radically change their thoughts, and they will be amazed at how quickly their material circumstances change. People imagine they can keep their thoughts secret, but they cannot. Thoughts quickly become habits, and habits become circumstances. Animal-like thoughts become habits of drunkenness and uncontrolled sexual indulgence. Those habits lead to poverty and disease. Impure thoughts of every kind become habits that drain strength and cloud the mind. Those habits lead to troubling and difficult circumstances. Thoughts of fear, doubt, and indecision become weak, cowardly, and indecisive habits. Those habits lead to failure, poverty, and slavish dependence. Lazy thoughts become habits of uncleanliness and dishonesty. Those habits lead to filthy living conditions and begging. Hateful and judgmental thoughts become habits of accusation and violence. Those habits lead to harm and persecution. Selfish thoughts of all kinds become habits of putting oneself first. Those habits lead to circumstances that bring varying degrees of distress. On the other hand, beautiful thoughts of all kinds become habits of grace and kindness. Those habits lead to warm and cheerful circumstances. Pure thoughts become habits of moderation and self-control. Those habits lead to rest and peace. Thoughts of courage, self-reliance, and decisiveness become strong, courageous habits. Those habits lead to success, abundance, and freedom. Energetic thoughts become habits of cleanliness and hard work. Those habits lead to pleasant circumstances. Gentle and forgiving thoughts become habits of gentleness. Those habits lead to circumstances that offer protection and security. Loving and unselfish thoughts become habits of putting others before oneself. Those habits lead to certain, lasting prosperity and true wealth.

A particular train of thought persisted in, be it good or bad, cannot fail to produce its results on the character and circumstances. A man cannot directly choose his circumstances, but he can choose his thoughts, and so indirectly, yet surely, shape his circumstances.

A pattern of thought, good or bad, will always shape a man's character and circumstances if he keeps following it. A man cannot directly choose his circumstances, but he can choose his thoughts. So he can indirectly, but surely, shape his circumstances.

Nature helps every man to the gratification of the thoughts, which he most encourages, and opportunities are presented which will most speedily bring to the surface both the good and evil thoughts.

Nature helps every person fulfill the thoughts they nurture most. And opportunities arise that bring both good and evil thoughts to the surface as quickly as possible.

Let a man cease from his sinful thoughts, and all the world will soften towards him, and be ready to help him; let him put away his weakly and sickly thoughts, and lo, opportunities will spring up on every hand to aid his strong resolves; let him encourage good thoughts, and no hard fate shall bind him down to wretchedness and shame. The world is your kaleidoscope, and the varying combinations of colours, which at every succeeding moment it presents to you are the exquisitely adjusted pictures of your ever-moving thoughts.

If a man stops thinking sinful thoughts, all the world will become kinder to him and ready to help him. If he sets aside weak and unhealthy thoughts, opportunities will appear everywhere to support his firm intentions. If he nurtures good thoughts, no harsh fate will keep him trapped in misery and shame. The world is your kaleidoscope. The changing patterns of colors you see at every moment are precisely matched images of your constantly changing thoughts.