Excerpts from
Thinking For
Results
by
Christian D. Larson
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Book Description That man can
change himself, improve
himself, recreate
himself, control his environment, and master his own destiny is the
conclusion of every mind who is wide-awake to the power of right
thought in constructive action. In fact, it is the conviction of all
such minds that man can do practically anything within the
possibilities of the human domain when he knows how to think, and that
he can secure almost any result desired when he learns how to think for
results.
CONTENTS
Chapter 1 - Thinking for Results
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Chapter 2 - The Attitude of Peace
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Chapter 3 - Aspiration,
Contentment and Gratitude
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Chapter 4 - Kindness, Sympathy and Advancement |
Chapter 5 - Goals and Your Life's Purpose |
Chapter 6 - Love of Your Work |
Chapter 7 - Thinking of Body, Mind and Life |
Chapter 8 - Right Use of
Thought
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Chapter 9 - Think Only
Real
Truth |
Chapter 1 - Thinking for Results
Man is as he thinks he is, and what he does is the result
of the sum
total of his thought. The average person, however, thinks at random and
therefore lives at random and does not know from day to day whether
good or evil lies in his path. What he finds in his path is invariably
the result of his own thinking, but as he does not know what results
different kinds of thought produce he creates both good and evil daily
not knowing that he necessarily does either of these. When he knows
what each mental state will produce, however, and has gained the power
to think as he likes under all sorts of circumstances, then he will
have fate, destiny, environment, physical conditions, mental
conditions, attainments, achievements and in fact everything in his own
hands.
It is a well-known fact that we can produce any effect
desired when we
understand causes, and can master those causes. And as the process of
thinking is the one underlying cause in the life of man we naturally
become master over all life when we can understand and master the
process of thinking. Each process of thinking produces its own results
in mind and body and acts indirectly upon all the actions and efforts
of mind and body. Therefore, through adverse thinking almost any
undesirable condition may be produced while almost any condition of
worth and value can be produced through wholesome thinking. Certain
processes of thought will lead to sickness, others to poverty, while
processes of thought that are entirely different from these will lead
to health, power and prosperity. Through chaotic thinking one can bring
about years of trouble and misfortune, while through a properly
arranged system of thinking one can determine his own future for years
and years in advance.
Everything that happens to a man is the result of
something that he has
done or fails to do. But since both actions and inactions come from
corresponding states of mind he can make almost anything happen that he
likes when he learns to regulate his thinking. This may seem to be a
very strong statement, but the more perfectly we understand the
relation of mental action to physical and personal action the more
convinced we become that this statement is absolutely true.
When we study the laws of nature we find that certain
results
invariably follow certain uses of those laws; and that other results
follow the misuse of those laws. We find that a misused law can finally
carry you to the lowest depths, and that a law that is perfectly
understood and properly applied can carry you to the greatest heights.
In the use of natural law, however, we are at liberty to change our
mind at any time; that is, when we find ourselves going down we can
turn about and go the other way; though the fact remains that if we
continue the down grade we will finally reach the lowest depths. The
same is true when we find ourselves advancing; we may become negligent
and fall back, but the law in question can carry us on higher and
higher without end if we choose to go. The laws that govern thinking
are just as absolute as the well-known laws of nature and will serve
man just as faithfully after he has begun to apply them with
understanding.
When we understand the laws of thought and think
accordingly, we have
begun what may properly be termed scientific thinking; that is, we have
begun designed thinking; thinking with a purpose in view; thinking in
accordance with exact scientific system; and thinking for results. When
we think in this manner we think according to those laws of thought
that are required in order to produce the results we have in view;
therefore all the forces of mind will be directed to produce those very
results. In this connection we should remember that every mental
process produces its own results in the human system; therefore we can
secure any result desired when we place in action the necessary mental
process.
You never think scientifically unless you think for a
purpose; it is
therefore purposeless thinking that you must avoid. And all purposeless
thinking is wrong.
Every process of thought that works at random is wrong
because it leads
to waste, destruction and retarded growth. For this reason all thoughts
that we may create at any time that have no special purpose in view are
wrong thoughts and are detrimental to the welfare of the individual.
But here we must remember that wrong thought is not simply thought that
has base motives; it is also thought that has no motives. A right
thought always has a definite motive with some higher goal in view. In
fact, to be right a thought must have a motive, and that motive must be
constructive; that is, it must aim to build, and to build for something
worthwhile. Wrong thought, however, is scattering and destructive and
retards growth. This is the real difference between thought that is
wrong and thought that is right.
The same is true with other things. Everything in life
that retards
growth is wrong. Everything that promotes growth is right. If we are in
doubt as to whether any particular thing is right or wrong we can
readily discover where it belongs if we apply this principle; that is,
if we promote growth it is right, while if it retards growth it is
wrong. We shall find that all true systems of ethics or morals will be
found to harmonize perfectly with this idea.
The purpose of life is continuous advancement and all the
laws of life
are created for the promotion of advancement in all things and at all
times. Therefore, to retard growth is to violate the laws of life while
to promote growth is to properly employ those laws of life. When we go
with the laws of life we move forward, but when we go against those
laws we begin a life of retrogression. According to this principle
nothing is wrong unless it retards growth and nothing can be right
unless it promotes growth, because nothing can be wrong unless it is
against the laws of life and nothing can be right unless it is in
harmony with the laws of life. And the laws of life demand continuous
advancement.
Since our object is advancement and progress in every
way, and since
thinking is the key to all results, it is evident that all thinking
must be established upon the principle of continuous advancement. For
this reason all thinking that in any way retards growth in any part of
the human system must be discontinued, and all thinking must be so
arranged or rearranged that it will tend to promote growth and
advancement in every phase of human life. In other words, all thinking
must be designed and designed according to the laws that underlie the
purpose we have in view.
To apply this principle we should never think unless we
have a purpose
that we wish to promote through that thinking. Before we begin any
process of thought we should determine clearly what we wish to promote
at the time, and we should then employ that process of thinking through
which the purpose in view may be promoted to the best advantage. In
this manner every action of mind will become constructive and will
build up something that we wish to have constructed. Neither time nor
mental energy will be thrown away mind aimlessness, and no chaotic
states of mind will exist for a moment. All our mental processes will
be arranged according to such a system of action as can promote
progress, and all the various forces of mind will work together in the
creation of that which we wish to realize and possess.
To think according to the laws of growth and to think for
a definite
purpose this is the foundation of scientific thinking. This is the
principle upon which to act when thinking for results, and whoever
resolves to think in this manner only will soon find remarkable changes
for the better taking place in every department of his life.
In training the mind to think according to the exact
science of right
thought, to think according to system, to think for a definite purpose
and to think for results, there are four essentials that will be
required and we shall proceed to give these essentials our best
attention in their proper order. The first essential is to provide what
may be termed the mental attitude of normal states of consciousness for
all our thinking; that is, to promote only right states of mind
whatever, the process of thought may be, because such states are always
wholesome and are invariably conducive to mental development. In
addition, such states tend to hold the various energies of the mind in
a working attitude that is highly important when our purpose is to work
for results.
To train the mind to think only in the right states of
mind we must
learn to distinguish between right and wrong mental states, though this
is a matter that becomes very simple when we understand that the
difference between right and wrong states of mind is found in this,
that the former tends to relate the mind properly to the laws, the
principles and the powers of life, while the latter tends to prevent
that
relationship.
When we are at variance with our sphere of existence or
out of harmony
with the world in which we think and live we can accomplish nothing,
but when we are in harmony with that world we place ourselves in a
position where we can accomplish practically anything if we learn the
full use of all the powers we possess. Therefore, if we wish to
accomplish what we have in view we must work with those laws and
principles of life that govern the sphere in which our work is to be
done.
But wrong mental states will prevent us from working with
the laws of
life while right mental states have a tendency to bring us more
perfectly into harmony with those laws. Wrong mental states are wrong
simply because they prevent this necessary relationship, and they are
wrong for no other reason.
The first problem before us therefore is to distinguish
between the two
states of mind, to eliminate the wrong and to cultivate the right. But
to distinguish between the two is not difficult when we know that right
states of mind always produce harmony, between ourselves and those
powers in life that we must use in order to realize our purpose in
life, and that wrong states of mind always take us away from everything
that has quality, superiority and worth, or that can serve us in
realizing the greater and the better.
However, that we may all understand what mental states to
cultivate in
order to make our thinking more scientific, more exact, more effective
and more conducive to the production of the results we desire, we shall
proceed to give a brief description of the most important of these
states, or what may be termed the normal and the true state of
consciousness.
Chapter 2 - The Attitude of Peace
Among the right states
of mind the attitude of peace naturally comes
first because at the foundation of all true action we find a state of
deep calm. No growth is possible in confusion nor can we enjoy the
steps already taken while strife and disturbance prevail. But if we
find that we are not in a perfectly peaceful attitude the matter cannot
be remedied through a strenuous effort to secure peace. Peace of mind
comes most quickly when we do not try to be peaceful, but simply permit
ourselves to be normal. To relax mind and body at frequent intervals
will also aid remarkably, but the most important of all is the
attainment of the consciousness of peace.
There is a state
within us where all
is still, and as nearly all of us
have been conscious of this state at different times we know that it
actually exists. To cultivate the consciousness of this state is the
real secret of attaining a permanent mental state of peace. When we
become conscious of that state we enter what may be termed the
permanent condition of peace and thereby realize the peace that passeth
understanding, and when we are in that state of peace we know why it
does pass understanding.
A further proof of
this idea is
found in the fact that the centre of
all action is absolutely still, and that from this centre all action
proceeds. In like manner there is an absolutely still centre in your
own mind, and you can become conscious of that centre by turning your
attention gently and frequently upon the serene within. This should be
done several times a day and no matter how peaceful we may feel we
should daily seek a still finer realization of this consciousness of
peace. The result will be more power because peace conserves energy.
The mind will be kept in the necessary attitude for growth and you will
avoid all such ills and failures as originate in mental confusion.
According to the law
that we always
become in the without as we feel in
the within you will naturally become more and more conscious of
peacefulness in your personality as you become more conscious of the
calm that is within you. In other words, the same stillness that you
feel within yourself when in the consciousness of peace, will unfold
itself through your entire system and you will become peaceful in every
part of mind and body.
Closely related to
the attitude of
peace we have that of poise, and
this is an attitude that is simply indispensable. The attainment of
peace tends to conserve and accumulate energy while the attainment of
poise tends to hold that energy in such a way that not a particle is
lost. Peace is a restful attitude while poise is a working attitude. In
peace you feel absolutely still. In poise you feel and hold the mighty
power within you ready for action.
The well-poised mind
is not only
charged with enormous energies, but
can also retain those energies in any part of the system and can direct
them towards any effort desired. The poised mind combines calmness with
power. Through the attitude of calmness it retains its touch with the
depths within and is thus constantly supplied with added life and
power. Through the attitude of strength it relates itself to the world
of action and thus becomes able to go forth and do things. The attitude
of poise, however, is not well developed in the average person as the
art of being peaceful and powerful at the same time is an art that has
received but little attention; but it is something that is extremely
important and no one who desires to learn to think and act for results
can afford to neglect this high art for a moment.
To proceed with the
development of
poise we should work, act, think and
live in the consciousness of peace and in the consciousness of power;
that is, we should aim to combine peace and power in everything that we
feel or do. Here we should remember two great truths; that is, that
unlimited power is latent within us and that at the depths of our being
everything is perfectly still. When you realize these great truths you
will feel more and more that enormous energies are alive in your being,
but you will find that they never force themselves into any particular
line of action, and that they never run over on the surface. On the
other hand, you will find that you can hold those energies in perfect
repose or turn them into your work just as you wish. When you have
poise therefore all those energies will also have poise. They will be
as you are because they are your creations.
The effect of poise
upon thinking is
very great because the attitude of
poise is the one essential attitude through which constructive work of
mind or thought can be promoted. The object of exact scientific
thinking is to bring about the results we have in view, but results
follow only the true application of power, and power cannot be applied
constructively unless it acts through the state of peace. We therefore
understand why poise, the action of power in peace, is indispensable to
every mode of thinking that aims to produce results.
Another mental state
of extreme
value is that of harmony; and as there
is only a step from peace and poise to harmony we may readily acquire
the latter when we have acquired the former. In the attitude of peace
the mind finds its true self and its own supreme power. Through the
attitude of poise this power is brought forth into action and is held
in its true spheres of action, but it is only through harmony that this
power can act properly upon things or in connection with things.
Nothing comes from
the application
of power unless it acts directly
upon something, but it cannot act upon anything with the assurance of
results unless there is harmony between the power that acts and the
thing acted upon. No action should be attempted therefore until harmony
is secured between the two factors involved. In this connection we find
that thousands of well meant actions lead to confusion, sickness and
failure because no attention was given to the attainment of harmony.
But the importance of attaining harmony before undertaking anything is
realized when we learn that the real purpose of harmony is to bring the
two factors concerned into that perfect relationship where they can
work together for the promotion of the object in view.
To secure harmony it
may be
necessary for both factors to change their
present positions. They may have to meet each other half way, but there
can be no objection to this. Our object in life is not to stand where
we are, but to do something; and if we can do something of value by
changing our present position, that is the very thing we should do. In
fact, we can even return with advantage to positions that we imagine
have been outgrown if something of value can be accomplished by such a
move. The only thing to consider, however, is the result. Any movement
that leads to results is a movement in the right direction.
Harmony is not
cultivated by
isolation nor exclusiveness. There are
many minds that think they are in perfect harmony when they are alone,
but they are not. They are simply at rest and the sensation is somewhat
similar to certain states of harmony. We are in harmony only when we
are properly related to some one else or something else. There must be
at least two factors before there can be harmony and those two factors
must be properly related.
The best way to
cultivate the mental
state of harmony is to adapt
yourself consciously to everything and everybody that you meet. Never
resist or antagonize anything nor hold yourself aloof from anybody.
Wherever you are aim to look for the agreeable side of things and try
to act with everything while in that attitude. After a while you will
find it an easy matter to meet all things and all persons in their
world, and when you can do this you can unite with them in securing
results that neither side could have secured alone.
To secure results
two or more
factors must work together, but they
cannot work together constructively unless they are in harmony; that
is, unless they are perfectly related to each other. To be in harmony,
however, does not mean simply to be on good terms. You may be on good
terms with everybody and not be in harmony with anybody. We are in
harmony with persons and things when the two factors or sides concerned
can actually work together for the promotion of some actual purpose.
In the mental world
this law is very
easily discerned and its
operations found to be exact. You may have a fine mind, but if the
different parts of your mind do not harmonize and work together you
will accomplish but little, and there are thousands of brilliant minds
in this very condition. Then we find minds with simply a fair amount of
ability who accomplish a great deal, and the reason is that the
different parts of such minds are in harmony working together according
to the laws of constructive action. And here we should remember that
wherever two or more factors actually work together desirable results
will positively follow.
To agree with your
adversary has the
same significance. There is a
certain side of every form of adversity to which you can adapt
yourself. Look for that side and try to relate yourself harmoniously
and constructively to the power of that side. You will avoid much
trouble thereby and bring to pass scores of good things that otherwise
would not have been realized.
To harmonize with
the adverse does
not mean that you are to follow or
imitate the adverse. At all times we should be ourselves. We should
change nothing in our own individuality, but should aim primarily to
adapt the actions of our individuality, whether physical or mental, to
those things with which we may be associated. Under all adverse
circumstances we should remember that vice is virtue gone wrong and
that the power in the one is the same as the power in the other the
good misdirected, that is all. But you are not to harmonize with the
misdirection. You are to harmonize with the power that is back of the
action and try to use that power for some valued purpose.
Here we find a
subject upon which
volumes could be written, but the
real secret that underlies it all is simple. Adapt yourself to
everything and everybody with a view of securing united action for
greater good. You will thus continue in perfect harmony, and you will
cause every action that may result from your efforts to work directly
for the production of the results you have in view.
"Thinking
For Results"
by
Christian D. Larson
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