 To stop thinking discordant thoughts does not necessitate change of former conclusions as to the kind, character, quality, or conditions of any subject under consideration; these should remain undisturbed unless sufficient reasons appear for making a change. A man may refrain from striking the person he hates without changing his opinion of that man's character; and in like manner one may refrain from angry or otherwise discordant thinking without at- tempting to persuade himself that the other person is praiseworthy. One is not in the least aided, but rather is he hindered, in his attempts toward harmonious thinking by calling black white, bad good, wrong right, or in any way trying to persuade himself into an incorrect opinion. Such a course would falsify and degrade one's standard of right, and that must necessarily always be a serious disadvantage. It is lying to himself, because even while he says an enemy is a friend he knows he is not; and though all lying is wrong, if there is any difference at all, it is worse to fie to one's self than to any one else. The search for the good in everything should not be degraded into an attempt to see everything as good or to think that bad is good. Such a course would confuse the judgment as to what is good and what is not good. There is already too much of that. All ideas on these subjects should be kept as clear, positive, and distinct as possible; and the line of demarcation between the two should always remain undisturbed. Good is good and bad is bad whatever may be said or thought about them. If the bad presents itself, it should be recognized, understood, and known in its true character so as to be avoided; but this may be done without discordant thinking of any kind whatever, and with the conscious certainty that the good is close at hand. One can never afford to think that bad is good, nor that his own defect is desirable, nor that his misfortune is in itself an advantage; neither of them is ever a necessity, not even to teach lessons, because if one's understanding is sufficient, he may learn the lesson beforehand, and that will enable him to avoid the adverse circumstances. Every one should stop condemning the bad man, should stop being angry at the ill turn his friend has done him, should stop his regret for the misfortune which overtook him, and stop self-condemnation because of his own defect -- should, in fact, stop all discordant thinking about anything and everything -- and he may do all this without any change of his opinion about the object, the person, or the affair. When this is done, he can look at any and all things justly and fairly, see them as they are, learn all that is to be learned about them, arrive at correct conclusions, decide what is right or advisable to do under the circumstances, and then act upon his decision. The true character of every error or mistake which one may make should be correctly understood and properly appreciated; but this can be accomplished better and with more clearness, certainty, and accuracy without discordant thinking than with it. Avoidance of such thoughts does not imply avoidance of a correct understanding of the rightful value and character of the things with which one has come in contact. The instant which has passed, the mistake which has been made, the sin which has been committed -- all these things should be divested of every gloss of circumstance and of every fictitious appearance, and then they should be studied carefully and exhaustively so that they may be correctly understood as they really are, to the end that in the future they may be more easily avoided. This is reasonable and practical, and conduct is thus more wisely directed and becomes vastly more efficient. There need not be any fear that those who persistently attempt to exclude discordant thinking will lose their recognition of the difference between right and wrong because of such exclusion. On the contrary, the mental training here proposed will bring a keener perception of those differences because the practice of discrimination between the erroneous and discordant on the one hand, and the true and harmonious on the other, is necessary to successful prosecution of the work. Indeed, no correct action can be taken under the rule without more or less of such discrimination; and, as a necessary result of the exercise of such discrimination, one must become possessed of an increased keenness and accuracy of discernment, and therefore of judgment, as to the true character of his thoughts and acts as well as a clearer insight into the moral qualities of his thinking. These desirable conditions will steadily increase as he progresses. He will come to understand clearly where before he doubted. Some things which before were accepted as right will be questioned until, finally, they will be better understood and consequently rejected as wrong; and other things which were once thought to be wrong may later be found to be right. To one desiring to know what is right (and every one in his best moments does) this method will be most valuable. In pursuing this course will be found an exemplification of Jesus' declaration: "Whosoever will do [chooses to do] His [God's] will, shall know of the doctrine [teaching]." The same thought changed into different words might read: Whosoever really and earnestly chooses to do right and perseveres in doing it shall learn how. |
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