Expectation is the natural offspring of desire.
In unconscious growth, expectation always comes with desire. If it were not so, the desire which is of the Law of Attraction, would never be manifested or externalized, and there would be no visible universe.
It is self-evident truth that the Love Principle, the attracting forces that men call God, cannot exist without giving expression to itself. Such expression becomes what to us appears as externals, and the principle and its expression are one. The same truth was given by another in the words, "Man is God's necessity."
Expectation, which is an act of the intelligence, clothes desire and makes it apparent in the visible world of effects. Every power now possessed by the individual has been first caused by desiring something, and then by expecting it. It was in this way that man's entire organic structure was built.
As time passed on and man's brain began to develop the reasoning faculties, it transpired that desire and expectation, which on the plane of unconscious growth had gone hand in hand, became separated. This was in the process of transposition from the animal to the intellectual plane. It is in this process of transposition now, and though it is advancing more rapidly than ever before, it lacks much of being completed. As soon as the reasoning powers began to depend upon themselves for a solution of the many problems of life, they received answers to nearly all of their questions from the negative pole of truth; that is, answers which were in accord with their limited knowledge. They made a critical examination, as they thought, of desire, and exclaimed, "Why, this thing is of the devil!" But in spite of their opinion of it, it did secretly mold the race's every action until it began to be acknowledged as the basis of all growth.
It was now promoted in public opinion, and was called prayer; and the people were exhorted to pray in faith for what they wanted, or in the expectation that they would receive what they asked for.
One of the most common fallacies was to conceive of desire as being both good and its opposite. One kind of desire they pronounced carnal, the other divine. Now, all desire is the same in essence; it is all divine. It is all a reaching forth of the spirit of growth after greater knowledge and happiness. As before stated, expectation accompanied every breath of desire during the period of unconscious growth, and desire was fully realized by the animal. In this way the animal powers increased and ripened up to manhood. When man had learned to reason, the first use he made of it was to doubt. He recognized his desires, but began to imagine that they were mostly evil; and those he did not consider evil he ridiculed and called them wild and visionary. He said they belonged to the imagination, and, of course, amounted to nothing. He became that anomaly of creation, a chronic doubter. He accepted nothing on trust and looked upon credulous people with contempt. For ages he has plodded along in the same grooves, and has thrown dirt and stones at every one who had intelligence enough to climb out of the grooves he lived in. This is the case even to this day. Why, it is a tremendous thing to make the statements made in these pages, and only the most improvident and reckless thinker would dare do it. Yes, improvident and reckless—a thinker who does not care what the world thinks of him; who is resolved to burst the bonds of race ignorance and set the people free in spite of opposition.
I stand in the position of one who is willing to be a fool for truth's sake. There is an ever present atmosphere of triumph surrounding a position like this. I feel the glow of the conqueror, because I know that the thought in these pages is true, and I know that those who now reject it will soon embrace it and be saved by it.
The opposition one meets with under such circumstances has no more effect than a blow which a mother may receive from the sick and suffering little one in her arms. This was the feeling of Jesus, when He said, "If one smite thee on one cheek, turn the other to him also.'' This sentence alone proves that He recognized the great fact of Mental Science; that all these errors we call sin are merely ignorant beliefs; the result of misdirected intelligence on the part of the people: "Father, forgive them, for they know not what they do."
Desire attended by the expectation that the desire will be realized—this is the mental attitude that brings all things to the individual. Before this happy conjunction can be effected, however, it is necessary that a man should know his position in the universe, and his power. It is necessary that he should know how greatly he has been belittled in the past, and how this belittling influence has kept him from expecting that his desires would be realized. A sense of unworthiness has crushed his desires and deadened his expectation until he is a dwarf on the face of the earth. His imagination is a part of himself that he cannot understand. He thinks it is a sort of devil within him that lies to him whenever he stops to listen to it. No one has ever known what the imagination is, but recently it is given to me to see that the imagination is the wings of the intellect, and that the seeming impossibilities it unrolls before us, are all possible to us, and will all be made manifest in the farther unfolding of our latent faculties. The imagination is the advance courier of the future, and its mission is to lure us onward—farther and farther from the hardened, fixed bounds of our daily walk, to which we have tethered ourselves in resolute disregard of the beckoning of the bright angel in front of us.
We have turned our backs on the imagination, as if it were our bitterest foe, and we dwarf and dwindle and die with our eyes glued resolutely to the past. We will not look ahead, and so expectation dies.
Growth is dependent upon two things: desire, which pulses through all existing things, and expectation, which I know to be of the intelligence. It is true that the desire and the intelligence are one, but the desire is internal and the intelligence is external. In other words, desire is the soul of which expectation is the body; or, in other words still, expectation is the materializing power of desire, and makes it visible or manifest. Therefore, expectation is to desire what nature is to the Principle of Attraction, and desire might as well not be as for expectation not to clothe it and cause it to show forth.
From the foregoing statements, the entire position of the race is defined. Man has crucified desire because he thought it was selfish, unholy. Nevertheless, desire has pushed through and beyond his conscientious scruples, and has come into acknowledged recognition under the name of aspiration, or prayer; but even as aspiration or prayer, it is held back from fulfillment by the lack of expectation, so that the things that we desire are not clothed upon and made manifest to us.
Thus, after getting the consent of our conscience to desire something, we immediately begin to belittle ourselves, and instead of claiming boldly what we want, we pray, "Oh, Lord, if it is Thy will that we should have this thing, please deliver it to us." The consequence is that our weakness receives the answer which it merits, and we fail to get the thing desired. As I said once before, there never was a beggar on the earth until the advent of man; and looking over the past history of man, it really seems as if God, by which I mean the Principle of Attraction, is absolutely resolved to establish us in our independence by refusing our requests. And, indeed, this Principle of Attraction is indifferent to us, and it speaks to us through its indifference, saying, "Oh! men, I exist for your taking; take me or let me alone; learn by my silence that you are my spokesmen, and I the infinite reservoir from which you draw as you need, and behold, the supply will ever remain equal to your demand."
Man is thus thrown entirely upon himself. During the period of his unconscious or unreasoning growth, he does draw upon the limitless reservoir as he needs, and does his own growing. His brain has yielded him no thought of his unworthiness, and he takes what he desires, always expressing it in use. This limitless reservoir is as free to us today as in the past period of our growth, and when we fully know this, we shall reestablish our growth at the point where unconscious growth dropped us; but in coming into this position, we must gradually learn that we are perfectly individualized beings; that no God holds us accountable for past or present sins; that there are no sins and never have been; that what the world calls sins are merely the mistakes our ever growing intelligences have made in coming up to our present standing place. Being thus exculpated from the accusation of conscience, we begin to see ourselves as we are.
And what are we? I answer that we are wonderful creatures. Only think how we have forged our way up from such small beginnings, and where we stand now; think what conquerors we are; how we have bursted first one bond of ignorance and then another; and how lobe after lobe has put forth in our unfolding brains, like buds on flower stalks, and how as each one put forth it held in latency the germ of another yet to appear; and how it is evident that there will never be any cessation of the unfoldment of fresh buds of unimagined power within us!
Can anyone fail to see that man is a scroll unfolding outwardly continually? And it is because he only unfolds outwardly that his habit of looking backward stultifies him so.
Whatever you desire, claim it. This is not the expression of an anarchist, and does not relate to external wealth at all. It relates to such things as build the man into health, strength and beauty—things the taking of which robs no one.
But how shall I claim health, strength and beauty?
Make a statement of your desires, then ask yourselves the question, "Do I not know that these things exist? Do I not see their manifestation every hour in the wonders of the lily and the rose? How did the lily and the rose get them?"
The flowers get their health and beauty by desires unclouded by a doubt of their power to obtain them.
Desire and expectation did the work for them, and they, will do it for you, if you learn to expect as well as to desire.
The chief obstacle to overcome is the thought that there is some impediment in the way of your getting what you want. When the truth that we may have what we demand first dawned on me, it seemed as if there were mountains of impediments to overcome before I could realize my desire. Presently I knew that the only impediment was my belief that there were impediments, and when I realized this I felt as light as a bird. Do you not see how this fact brings us face to face with that great truth that all time is now? and that eternity and immortality are ever present with us?
When I knew that there was no impediment to overcome in the realization of my desires, except my chronic habit of doubting, I saw what a mighty power I embodied in myself— no longer weak, no longer dependent on any power in all the universe—the very fountain head of all power, the great and mighty Life Principle itself to minister to my claims. Do you not see how this knowledge of my position placed disease and death under my feet in an instant? and do you wonder that it is difficult for me to write of these shadows of the intellect as if they were, indeed, the realities the world believes them to be?
To make this perfectly clear, I shall again recapitulate. Man is all mind. He 'has been built by beliefs. It may be said of him that he is his own statement of being. What he owns? What he has claimed through intelligent unfoldment, and this includes such health, strength and beauty as he possesses. It may be that instead of health, strength and beauty, his body shows forth nothing but weakness. If this is the case, then he must change his statement of being, which he can only do by an intelligent recognition of truth. No amount of begging for health and strength will do any good. Begging implies that the man is not entitled to what he asks for. To cast such a shadow on your perfect title in your thought will ruin your demand; for what you want is yours; and unless you know this and make your demand on the ground of your knowledge, and not base it on any ideas of generosity from a higher power, you will not get it. Slake your demand, then, from the basis of your understanding, and say, "I am entitled to every good I can recognize;" then strive to see that your position is right from an intelligent point of view. At first it will almost seem as if your position is an aggressive one, as if there were someone to dispute your right; but there is no one to dispute it, unless it may be some lingering doubts existing in your own mind concerning it, and these you must cast out.
And is this all? No, it is only half. After you have taken your position and made your demand, look forward to its realization; expect it. Shut out every doubt. Be patient with it and faithful to it. Days and weeks and months may pass, and your desire may seem as far away as at first, but continue to hold, for the Principle of Attraction exists within you, and the objects you desire will surely come to you.
It is a tremendous statement to make, but the entire universe of unorganized forces is negative to your strength and resolute expectancy, and it is from out of the unorganized forces that you draw a response to your desires.
So potent is expectation, that when the soul is given up to it, it can draw from organized forms as well as from inorganic ones. It puts its compulsion upon all things. The tiny amoeba expects that it will be fed. Though the food were the space of worlds removed, yet it would come.
The reason we call children innocent is because desire and expectation go hand in hand with them. It is said in the Bible that people will have to become as little children before the gates of heaven open to their entrance.
We must expect what we desire. A single doubt is to desire what frost is to the tender buds of spring, and doubt is the enemy against which one who is striving for the upward life must turn his back remorselessly.
This faith or expectation is a thing of cultivation, and it is of very easy cultivation, too. It grows in the poorest soil, and with very little attention. A person with very limited brain power can raise as good a crop from it as the most gifted man or woman. Let us say that I, for instance, have a desire for health. Let us suppose that the doctors have decided that by all the laws of causation I must die. I say I will not die, because I do not want to die. My "do not want to" is an assertion of selfhood that no power in the universe has the right or the ability to contravene, so long as I hold to it in unshaken faith. It makes no difference what my physical condition is, I do not want to die. This fact, coupled with my knowledge of my own rights as a self-built citizen of the universe, places me in an unassailable position. I made myself; I can continue to make myself. It is a position so strong as to double, and more than double, my powers of magnetism, and I can feel the life forces flowing tome; but everybody says that you had better prepare for death, as it is quite impossible for you to live. This kind of talk may weaken my expectation in the realization of my desire to live. If it does this, I shall die. If, on the contrary, it arouses my opposition, and makes me come up to a still farther declaration of self I shall declare more positively than ever that I am going to live, that nothing can weaken my hold on life but an overshadowing of my hope or expectation, and I am determined that it shall not be overshadowed. I have now advanced from the negative assertion, "I will not die," to the positive assertion, "I will live." If I wake up some morning, after a very discouraging night, and find my expectation weakening, I immediately begin to say mentally, "I do hope. My faith is good. I surely am expecting that my desire is in process of manifestation."
All day long, and perhaps for many days, I refuse to have my expectations clouded. I drive the clouds away, and constantly affirm that my faith is bright and cheering; and little by little the waste of tissue is arrested. If I will not die, how will the negatives compel me? I stand at the head of creation—I and my kind, I mean—and we are the most positive creatures there are. I realize my own positiveness individually, and I know that so long as I realize it the negatives cannot harm me. All disease is but the negation or denial of the power of individual mastery, and unless I yield my position and cease to believe in my mastery disease cannot finally overcome me. Indeed, there is no power in disease to harm the individual. All the power to harm, as well as to save, is in the person himself. It is in the individual's belief, cither that ho is not master or that he is master. If I believe myself master, I am master. If I believe that the negations or denials of my mastery have a power superior to mine, why, then, I give them a power which they never possessed and permit them to master me.
The negations we call disease and death have no power save that which we, their rightful masters, confer upon them. Then consider yourself from the standpoint of belief in your own mastery.
All disease is ignorance, and so is death ignorance. The time is coming when disease and death will appear as reprehensible and disgusting as any other form of ignorance. All permanent healing is knowing the truth. True healing means the acquisition of the patient of beliefs that will banish his old race beliefs in disease and death, and establish him in permanent paths of progress.
As regards the giving of mental treatments to the sick: It is simply recognizing for the patient the truth that he is himself unable to recognize, and is, therefore, only palliative in its character, yet it often leads the sick to a desire to understand the truth for themselves, and thus becomes the beginning of wisdom to many; but unless it does this, while it brings relief, and in the sense of the world's belief cures the disease, it does not correct the patient's belief in the power of disease, old age and death—and until these beliefs are corrected, no man can be considered absolutely well.
It may appear to the student at first glance that desire and expectation are almost the same in character; but this is not so, since the larger part of our desire is altogether unaccompanied by expectation or any hope of realization; and since, also, the larger part of our expectations is unattended by our desires. Indeed, we are very much in the habit of expecting what we fear, instead of what we desire,, and this thing must positively be discontinued by whomsoever expects to conquer his negative beliefs and establish his mastery in' the world.
We are rudimentary creatures as yet. All our senses are rudimentary, but their constant improvement is awaiting our growing knowledge of our privileges as citizens of the world, every condition of which we are capable of mastering and will eventually master. We will master it not by leaning or depending on anyone, but by a declaration of our own rights as the highest form of organized intelligence, and, therefore, superior to all other forms of life, whether organized or unorganized.
More Articles by This Author Helen Wilmans
- Born in 1831 and died in 1907
- Studied under Emma Curtis Hopkins
- Was a journalist and author
- Was active in the Mental Science Movement
- Was charged with postal fraud for healing through mail. Fighting this charged caused her lose most of her fortune.