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Meditation, Creation And Concentration

( Originally Published 1902 )

ALL religions invent modes whereby the mind of man is directed to Deity. In the Eastern philosophy these modes are called Yoga, and are supposed to be methods of yoking the individual mind to the Universal Consciousness. There are two principal kinds of yoga, which may be described as mental and as physical. The first is a process of meditation, by which the individual mind is brought into closer relationship with the Universal Consciousness; the second or physical yoga, is of various kinds, and includes methods of artificial breathings and unusual and unnatural postures of the body. These postures and breathings are for the purpose of drawing into the physical body certain forces which develop psychic powers. It is believed by those who practice them that a step nearer Deity is gained by so doing; but in point of fact only certain psychic centers in the physical body are awakened, which enable these persons to function upon the first plane beyond the material. The ecstatic conditions into which the Yogi are often thrown by indulging in these practices are not spiritual states of consciousness, as many persons believe, but are entirely due to paroxysms of emotion to which they yield, and which are disastrous to those who indulge in them.

Another system devised for the purpose of relating the individual consciousness to the Universal Consciousness is ritualism, and we find this method almost, if not quite, perfected in the East. In the elaborate ceremonials of Brahmin-ism and Buddhism there is as complete a ritual as exists. In Buddhistic ritualism there are various steps, from the worship of the Supreme in meditation, to the attempt to reach and propitiate the intermediate forces, gods or devas.

In Judaism we find again a great system of ritualism, which is second only to that of Buddhism; but the ritualism of Judaism was established for a material people, it used material processes for carrying out its ritual and never reached the point where it operated upon mental lines. For example, in Judaism we find the cutting of the throats of animals and the flowing of blood. This was a sacrificial rite and was sup-posed to attract the attention of the Deity, through His love for the shedding of blood, to propitiate Him, and induce Him to give to whomever made this sacrifice something of much more value than were the animals slaughtered. It was not for the sake of spirituality that these rites were performed, but for material gain only.

And then came Christianity, represented in the West by the two great sects, Catholicism on the one hand, and Protestantism on the other. These also use a process to relate the individual consciousness to the Universal, which is called prayer or petition. The ritual in Catholicism is on the same general lines as in Buddhism, because many of its rites were obtained from Buddhism. For example, there are three forms of prayer in Catholicism : the Latria, or prayer direct to Deity; Hyperdulia, or prayer to Deity through the intercession of the saints or the Virgin Mary, and the Doulia, or prayer to a special patron saint; in Protestantism the prayer is made directly to Jehovah. Whether we consider the old religions of the world, or the most modern, each has invented a process for relating the mind back to the Universal Consciousness, and all these rites are for one purpose—personal gain.

Some of you may be shocked by this declaration, but upon close analysis you will find it true. In Buddhism the object of relating the individual mind to the Universal Consciousness is the hope for liberation from rebirth; it is purely a question of benefit to the individual. In Judaism a bargain between the individual and the Universal was made. In return for prayers and praise and sacrifices, God was supposed to give men things which they wanted. In Catholicism, in exchange for prayers and chanting, God gave men mental or spiritual qualities and personal salvation; but they, too, can obtain material things by doing a Novena. This last process of prayer is not made to God direct, but to Saint Anthony, and if the conditions required by this Saint are all fulfilled, the prayer is answered. In Protestantism the prayer may be for personal health, for a person going to sea, or for the kingdom of heaven, or for something else—it all comes back to a matter of personal benefit.

The Christian and Mental Scientists have adopted from the Orient a process of meditation called "going into the silence." This attitude of mind is for the purpose of harmonizing the individual mind with the Universal, in order that the individual may receive thoughts and things that it desires, and is a form of prayer along more rational and scientific lines. Occultism, too, has its processes for the purpose of relating the individual mind to the Universal Consciousness, in order that it may draw such spiritual, mental and material things as the individual needs or wants.

The question arises, how can this relation be brought about, because. we all need something spiritual, mental or material, and in our hearts we wish to know how to use our minds in order to obtain the qualities or things desired. The three working tools or methods of mind that the Occultist takes for the purpose of connecting his consciousness with the Universal, are the processes known as Meditation, Creation and Concentration.

We have spoken repeatedly of mind, and now we will say something about thought. Thought is the product of mind; it is a rate of vibration sent forth from mind, and therefore is force. This thought force is continually being used or misused, because to live is to think, either rightly or wrongly, with the objective or subjective mind. Thought, per se, is neither good nor bad, but, like any other force, the use of it determines its character. Electricity is a force, and can be used constructively to dissipate disease and to prolong life, or it can be used to destroy life, as the State of New York destroys the lives of criminals at Sing Sing.

Thought has one chief characteristic, I might almost say but one characteristic, and that is vibration. From this standpoint we may divide thought into two general classes, that of the positive and negative. Positive thought is a high rate of vibration sent forth from the mind, and negative thought is a low rate of vibration.

You remember that the will is the positive side of the subjective mind, and corresponds to the desire or the positive side of the objective mind. The will plays a very important part in human affairs, whether it becomes active in the subjective mind as will power, or whether it operates in the objective mind as desire. In connection with thought the will has three functions :

First. It determines the nature of the thought sent forth from the mind, whether it be constructive or destructive.

Second. Will determines the intensity of the thought, whether it shall vibrate at a high rate and travel with great rapidity, or whether it shall proceed at a low rate,, and reach but a short distance. In other words, the will determines whether the thought shall be positive or negative.

Third. Will determines the direction of thought; that is, the person, place or thing to which it shall be sent and how long it shall remain in each place.

Knowing the functions of this tremendous force, which in its higher aspects is latent in most persons, you can see how essential it is that it should be awakened; for, like the muscles of the body, will grows stronger with use. It is left with each of us to determine whether we shall re-main infirm of purpose and weak in will, or awaken, and arouse this force and use it for our upbuilding. Without the activity of will no one can hope to become an Occultist, because his mental force is to him what the engine is to the engineer.

The first mental mode to cultivate in order that the mind may draw to itself whatever it desires is Philosophical Meditation. (I use the word philosophical as qualifying this state of mind, because there are various other modes of so-called meditation.)

Philosophical meditation is a receptive condition of mind, assumed for the purpose of receiving from Deity knowledge concerning a selected subject.

In order to understand more fully the elements which compose this kind of meditation, we will analyze them. The first condition of mind is a receptive one. In using the word "receptive" I do not mean negative. Never, under any circumstances, permit yourself to be in a negative condition, because the moment you become negative you become subject to malevolent subjective entities and influences which may control or obsess you and perhaps dominate your mind throughout this life.

The Occultist insists most vehemently that the passive negative meditation taught by many schools in the Orient as well as in the Occident is most harmful to the ego. Since immortality means the preservation of the individual consciousness, a perfect individualization can come only through the continued effort to remain in a positive condition of mind. It therefore follows that to remain negative is detrimental to one's evolution. Negativeness also has its effects upon the physical body by its reflex action producing sickness and often dissolution. If there is one idea that will be emphasized more than another during this course of lectures it will be the necessity of being mentally positive. Stability is the result of positiveness and the Biblical assertion is true in Occultism as in everything else that: "unstable as water thou shalt not excel."

A receptive condition of mind is the same mental condition that you are now in. A quiet, listening, expectant attitude; not intense but waiting, giving positive attention to what I am saying while your bodies are in a relaxed but comfortable position. No one could control any mind in this room at this moment because each one is positive and is in an active instead of a passive condition.

Having placed yourself in this receptive condition you desire to receive knowledge. Knowledge is the second element in our definition, and is all that you can receive through meditation; since qualities or things are brought through other modes of mind.

Now direct your demand or prayer to the Universal Consciousness—not to an individual, for there must be no intermediary; prayer must be directed to Deity as in the highest form of Christianity. You go into meditation for the. purpose of receiving knowledge from the highest source of knowledge, and this is the third element in our definition.

To demand scientifically and well from Deity is a very hard thing to do unless you have entirely outgrown the idea of an anthropomorphic God, because at first it seems difficult to address Universal Consciousness. It may seem that your demand or prayer has gone into space somewhere to diffuse itself throughout the great Consciousness. It may be of help to you to consider the Universal Consciousness as another individual mind near you that you may speak to as you would to another person. Or better still, you may picture it as a golden sun or center of vibrating light within your own heart—for the heart center is one of the chief points of contact between the individual and the Universal mind.

I wish to impress upon your mind the thought of your nearness to this Universal Consciousness. Many persons feel so far away from God and when they think of Deity at all they think of It as a being somewhere far away in space. God is difficult to reach only because you make it so with your wrong conceptions of your separateness from Him. You should take the great Consciousness into every thought and act of life ; whisper to It in the darkness of the night and It will hear and answer you. See It in a mental picture of golden yellow light and It will fill your body with Its uplifting vibrations. Depend upon It, instead of persons and things, to bring you what you need and your demands will never fail to be met.

There are two reasons why your demands should be made of the Universal Consciousness. First, because if you do not address your demands to the Highest your objective mind will immediately assert itself and assume the responsibility of answering you. It will pretend to be God and give you back something purporting to be the particular knowledge you demanded. By making your demand direct to Deity it has a tendency to prevent the action of the lower objective mind. It is only a tendency, however, and nothing but perfect self-control will ever fully prevent the attempted intervention by the objective mind.

The second reason for addressing your demand to the Supreme Consciousness, as if it were another mind, is that you thereby have a tendency to cut off communication with all other individual minds who are thinking along the same general line with yourself ; otherwise you may get into a current of thought and be as likely to get wrong thoughts as right ones.

Many persons "go into the silence," or try to meditate by sitting and waiting for any thought to come to them. In this way they receive any impressions that may sweep into their minds, believing such impressions are Divine Inspiration. But all this is not Philosophical Meditation and cannot possibly bring the good you desire. The proper way to meditate is to get your subject before going into meditation and then ask for knowledge concerning it and wait patiently for your impression. It is absolutely necessary that you should have a concrete subject because concreteness is the secret of success along mental as well as along all other lines. The subject- for meditation may be anything concerning which you desire knowledge. It may be knowledge pertaining to any plane of being, the Spiritual, Mental, or Physical ; but it must be concrete.

The majority of persons do not think, they merely dream. You often hear the remark, "A penny for your thoughts," and the reply usually comes, "Why, really I don't know what I was thinking about." People think they think, but in point of fact they jump from subject to subject as a bird flits from one limb of a tree to another. There is no logical sequence to their thought, there is no continuity. Many persons think of words, not of concepts or of concrete mental things; and this is sometimes true even with per-sons who are called scientific. What concept do most persons have of Love, Force, Mind, Thought, If these words mean anything then these are things. It is possible to have thoughts without words and this kind of thinking is mental picture making, or concrete thought, which is the real, creative thought. Your careless thinking has very little or no results, while your concrete thoughts have absolute, mathematical results.

Returning to the subject of meditation we should first consider the best time for this practice, for in the beginning it is better to have a definite time set apart for it—after awhile you will be able to 'meditate at any time or place. The early morning hours are the best for meditation because at that time great forces of nature are sweeping through you and through that part of the world where the sun is beginning to shine. At that time all your own magnetic forces have been drawn back to you during the previous sleep and you have not as yet been drawn into the world's thought. If you can devote some time to meditation before you rise you will get the best results; besides you will consciously bring your-self into a closer relationship with Deity and thus establish harmony for yourself, which will better enable you to undertake the duties of the day.

When you demand knowledge from the Universal Consciousness there go forth from you, according to the intensity of your thought, many little magnetic lines into the ether. These lines look like blue rays of light and connect you with the person or thing which will be the best instrument to answer your demand. Sometimes this instrument is another ego who consciously through telepathy sends you an answer to your question. Or perhaps Deity may use a material agency and connect you with a treatise on the subject on which you desire information ; or you may have an invitation to attend a lecture which would give you the knowledge you have demanded.

There are various ways through which your demand may be met and Deity provides the best way for you according to your development and ability to receive at that time. It is true the answer does not always come immediately after the demand is made, and you may continue to demand for a day, a week or a month before it comes. The concreteness and intensity of your thought determine the promptness of the response. And if there should be a delay it will be through no fault of the Universal Consciousness or of the law of supply and demand, any more than an error in your calculations would prove wrong a rule in mathematics. The fault will be in yourself ; because you do not think clearly enough or hold your thought picture sufficiently long. If you will persistently follow the rules given in this lecture, your impressions will always come in time for you to use them.

Most beginners make their demand of Deity and then go and ask some person for advice and opinions along that particular line. As a consequence several answers are received and none may be right because Deity did not make the connections. The impatient beginner did not wait for Deity to make his connections, but ran around and made them himself, and perhaps long after he has acted upon his erroneous information the correct answer will come from Deity.

Here are some rules which may help you in your work :

First. Mistrust all immediate answers; because the chances are that when your reply comes at once, your objective mind is speaking to you. In the beginning of your Philosophical Meditations you have not had sufficient practice to enable you always to determine the difference between the impressions from your own objective mind and those from Deity, and so it is well to repeat the question at each period of meditation for several days in succession.

Second. Examine the answer closely when it comes in the form of words, and consider it well because the objective mind invariably expresses itself in words and sometimes in a long dissertation. The Universal Consciousness usually conveys the answer to your mind in an impression or conviction.

Third. Test the answer by your reason until your intuition has become fully awakened and can tell you where the answer came from. For example, suppose you ask if it is best for you to do a certain thing and the answer comes back "yes," and shocks your sense of justice or of truth, of expediency or of probability. Sit in judgment upon it with your reason until your intuition is awakened and do not act hastily.

Fourth. You will find that Deity will usually answer your question at an unexpected moment, when your objective mind is off guard. By receiving an answer at such a time you get it uncolored by your objective mind or desire.

If you will remember these four suggestions or tests and apply them to your work in Philosophical Meditation you will receive the knowledge you desire; and if mistakes should be made in the beginning, your implicit trust in Deity will render such mistakes harmless and ultimately turn them to good.

The second mode of mind is Creation. Thought creation is the imaging or putting into concrete form a selected subject. By concrete form is meant a mental picture of the selected subject invested with all the qualities of that subject in its natural state. Mental creation will bring you any quality or any thing you want, except knowledge, which comes through meditation. Imagination is not fancy; it is the image-making faculty which is used for the purpose of making a concrete picture of the thing we desire. Do you want love? What is love? If you are going to create a thing you must have a concrete picture of it. Love is a force. Being a force it must have a rate of vibration, and having a rate of vibration it must have a color. Therefore when you picture love you must picture it according to your highest conception of what that force would be, and the color of the highest force upon this planet is yellow.

If it is Divine love you want, see yourself standing in a flood of this golden vibrating force; see It bathing you in Its rays, penetrating every part and particle of your being till your body and you vibrate in response to It, and until the atmosphere around you pulsates and throbs with Its golden glow. If you desire to send love to another, picture the Universal Love flowing into yourself and then see it passing from your heart's center as a golden stream flowing outward till it reaches the heart to which it is sent. Some of your own being will enter and warm the heart of the one to whom you send that love force, and you will have the joy that comes through loving and being loved. If you wish to demonstrate love from another, see that golden current of force flowing from that other person to you.

If you wish to work upon the mental plane, if you wish to demand a greater mentality, picture the blue Cosmic Force flowing into you: Picture yourself as suffused with this blue force until your whole being vibrates with it. Let it magnetize your brain and thrill you through and through with its uplifting force. After a demonstration of this kind you will feel capable of accomplishing any mental undertaking. Do not deceive yourself into the belief that one treatment with this blue Cosmic Force will make of you a genius, because it will not. But constant treatments of this kind `will gradually increase your mental power, which you can direct into any channel you desire, and the picture you make creates the center or matrix into which the Universal Consciousness can bring that which you demand.

On the material plane the same picture-making faculty is used. Do you want to buildup a fine law practice? Then picture your clients coming in large numbers to your office, engaging your services and paying you liberally—this last part of the picture is an essential portion of the whole. Do you wish to develop a business? Then see crowds of people coming and waiting for you to serve them. But good, bad and indifferent business will come unless you limit your creation to a certain class; then that kind or class of business which you have created will come. But while you are waiting for your creations to materialize, for your demands to be met, you should do cheerfully and faithfully such duties as are presented to you to do. In this way you will co-operate with the Supreme because you will never know till a duty is done what good may come to you from doing that duty well.

Do you want money, Then make a concrete picture of the amount you want—say a one-hundred-dollar bill; or if you do not want your money all of one denomination picture a sufficient number of bills, of the denomination you want, to make the amount you desire. But in any event' make a picture of a definite amount and after making it, hold to it till it stands out as distinct as though it had materialized and you could see it before you. Then say to the Universal Consciousness, "Give me this creation," and repeat this demand day after day and many times a day if you want to. You can do this instead of dreaming or reading the signs in the street cars, etc. The concreteness of your picture makes your creation a mental reality and the more tenaciously you hold to the mental creation the sooner will the material reality come. Creative thought is always in pictures. This is true from a higher or a lower viewpoint. For example : the Universe is the materialization of the Divine Idea; the Spiritual plane received the impress of the Divine Mind when creation commenced and the Planetary Spirits, seeing the picture, poured into it their own vibratory force and so worlds were brought into existence. Everything that is, existed first on the mental plane, even to the clothes you wear and the chair you sit on.

Let us further examine the working of the law, and will take for example the concrete picture of a bundle of money—one hundred dollars. You have made a mental picture or image of this creation and now you are sending your force, which is simply thought vibrations, into that picture until it becomes clearly defined in the ether which surrounds your own aura. The clearness of your thought and the intensity of your picture make a photograph, as it were, in the Universal Mind, and this is your matrix or plan. If the matrix of your thumb nail should be destroyed you could never have another thumb nail in this life, but so long as the matrix is there, although the nail may be for the time being destroyed, another will grow. And so it is with your mental matrix, so long as it is not destroyed it will some-time draw to you the material thing pictured. The constant or frequent vibration which your thought causes, sets the Universal Consciousness surrounding you and your picture into action.

Then out from you goes the small magnetic cord which the Universal Consciousness directs to the sum of money you have demanded. This money is somewhere upon the material plane when you make your demand for it, and the Universal Consciousness directs your demand, with its tiny magnetic cord attached, to this amount of money. It is no affair of yours where this one hundred dollars shall come from. The avenue through which it may come is for the Universal Consciousness to select, And, being Justice, It will bring it from the source whence it should come, and no one will be unjustly treated by the transference of it to your possession.

That the matrix is a reality and is the image of a mental thing, is testified to by all Occultists, seers and good psychics. This testimony was corroborated last week by the press dispatches, which stated that Doctor Baraduct, of Paris, has now perfected a photographic plate so sensitive as to catch the image of thought pictures. The report of his invention went on to state that a noted French naturalist was requested to think of, or image something of his own selection while the plate was exposed. After the negative was developed, there was the picture of a rare specimen of eagle which the naturalist declared was the image he had held in his mind. Ile had been studying this unusual bird for some time previous, and was able to make his mental picture very clear in consequence. The report also stated that many imperfect pictures were taken from the thoughts of other persons. From the general public Dr. Baraduct got the best results from women who were in love. He said they seemed to be able to hold in mind a very clear picture of those they loved. Whether these reports are true or not, I am not prepared to say; but sooner or later physical science will establish this claim of the Occultists.

In making your demands, you must make them of Deity and not of any person. You have no right to use coercive force upon another individual mind; but since everything that exists belongs to Deity—and Deity is the source of your supply—you have a perfect right to demand of It. At this point of our evolution we create mental pictures of things already in existence and draw them to us according to the operation of the law I have just explained. But the time will come in our development when we can image a thing and have the power to draw together the particles necessary to its composition, and create the thing itself. This power is called precipitation, and is really the highest form of creation.

Mental Concentration is the third mode of mind. It is not in its nature creative, but it is the direction of force which hastens the materialization of creations. Concentration is holding the mind on one subject to the exclusion of every other subject. Here, again, you must have a specific subject to concentrate upon, and it may be any quality, thought or thing. This mode of mind is perhaps the most forceful of the three modes mentioned in this lecture. It is therefore always an active, positive condition of mind. The habit of concentration is not acquired in a short time, but is a matter of growth, a matter of practice. You will be surprised to know that the average person cannot—or does not, perhaps I should say—hold his mind for ten consecutive seconds on one subject.

For example, take this creation we last selected, the bundle of money. Try to hold your mind on that one-hundred-dollar creation for a moment. After a few seconds you begin to wonder whether that creation is really coming, and then you bring your mind back to your subject, and look at that mental picture for another couple of seconds. Then you suddenly remember that there is a magnetic cord attached to each demand. that goes forth from you, and you wonder if that magnetic cord is all right; then you try to see the cord and the first thing you know you have lost sight of the money, and are creating a magnetic cord attachment to your demand. Suddenly you become conscious that your mind is wandering and you wonder if you are concentrating right; and thus your thoughts skip from one thing to another and you learn by experience that concentration is gained only by patient and constant practice.

Knowing something about the law of periodicity, which makes and unmakes habits, you may take advantage of it in learning how to concentrate. Some suggestions may be helpful to you in acquiring this art of concentration and making it a habit of thought. Select an hour in the morning, or take a part of the same hour that you give to meditation; give the first ten or twenty minues to meditation and the remainder of the time to concentration. If this practice is persisted in for several days in succession you will find your concentration becoming easier, because the law of periodicity will be operating with you ; and the impetus thus given to concentration soon makes the practice a habit of mind.

Look at your mental creation quietly, but in-tensely. Think of the picture—say the money—for about twenty minutes. Concentration means looking at your picture. It is not very hard work to sit and look at one hundred dollars ; indeed, it can be made a very pleasant thing to do, if you realize that it is yours. Concentration should always be a pleasant exercise of will, a quiet but positive condition of mind. Let the mind rest entirely upon your mental picture and claim it by saying or thinking "that is mine, because I have created it."

Many persons make hard work of trying to concentrate. This is a mistaken waste of physical force. When you see a pretty flower and look at it admiringly, you are thinking of that flower and are concentrating upon it, because for the moment you are thinking of it to the exclusion of every-thing else. When you go to the theater, and be-come absorbed by the acting, you are concentrating upon the acting. With most persons, in trying to concentrate, the tendency is to imagine that they are placing themselves in a false or unnatural condition of mind; they feel that they are going to do something they have never done before, or something they are not accustomed to do. Perhaps they will shut their teeth together, and whisper tragically, "Now I am going to concentrate," and then, with clenched fists and corrugated brows, they knot their muscles till the perspiration starts, and the breath comes hard and fast. Dismiss the mistaken idea, for that is an artificial condition of mind. Concentration is not a fiery ordeal; it is a natural and a pleasant recreation, or should be.

Put your body in an easy position, and whenever your attention is attracted to your body you may know it is getting tense; then relax and forget about it, because all your force is needed in looking at your picture. But after a while your mind may grow tired of looking at any particular form. For instance, in concentrating on that bundle of money, you may not be tired of the money, or of the concentration, but you may be-come tired of that particular form of picture. If you have been looking at greenbacks, change your picture to gold or silver for a while. It does not matter what kind of money you have, so long as you-get the amount you desire. In this way, you see, your matrix is not destroyed, but only the form of your picture is changed. Another very good aid to concentration is to form the habit of concentrating your thoughts upon everything you do in your daily life. If you are tying your shoe, think of tying that shoe until it is tied; do not be tying your shoe and trying to read a newspaper at the same time. If it is dressing for dinner, think of your dressing; do not be dressing and practicing a solo at the same time. This regular practice of concentration will greatly quicken your power, and enable you to do thoroughly and speedily everything you undertake. The successful men of the world are those who have practiced, and have acquired, the art of concentrating upon special lines.

Hundreds of Mental Scientists and Christian Scientists of our time, and the Occultists through-out the Ages, have demonstrated the truths given in this lecture. You may believe these principles, but you will never know them until you demonstrate them for yourself. If you persist in practicing the rules given, you can draw to yourselves anything you care to picture. If you desire success, social position, any spiritual, mental or physical thing, it can be gained by simply creating and holding the picture in your mind. It makes no difference whether the thing you create is good for you to have, or whether you use or misuse it after you get it, you will get whatever you clearly picture. If you want a thousand dollars for the purpose of helping a poor family, or to hire a man to murder another, it makes no difference with the operation of the law. Your demand will be met if you make your picture of the thousand dollars. But if you misuse your powers or direct your forces to the detriment of another, you must take the consequences and these are very direful, be-cause the law of Justice acts much more quickly upon persons who consciously misuse mental forces than upon those who do wrong in a half-conscious manner.

It is always well to meditate before you create a thing. So many persons are continually creating and demanding things they do not really want. Ask the Supreme Consciousness, God, Father, whatever you choose to call the Great Source, if there is any reason why you should not have the thing you desire; and when the impression comes, "there is no reason why you should not have it," then make your picture, claim it for your own, and then concentrate upon it until it comes. But suppose you think you would like to go to Europe, and, without meditating upon it, or asking if it is best for you to go, you make a picture of yourself on the steamer with your ticket for Europe. You will go to Europe, but you may be very ill after you get there, or you may be shipwrecked going or coming, or many things may happen to make you miserable on your trip. If you had meditated upon the matter, and asked for the knowledge of what it was best to do, you would have received the impression that it was not best to go at that time. Then had you acted upon that impression, and stayed at home, all these calamities would have been avoided.

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