C1. The Drawing Power of Mind.
We are through our mental conditions always drawing things to us good or bad, beneficial or injurious, pleasant or disagreeable. There is possible a state of mind which, if permanently kept, will draw to you money, lands, possessions, luxuries, health and happiness. It is a mental condition always serene, calm, determined, decided, self‑composed, and bent on some purpose whose aim is lasting good, first to yourself, next to others.
There is another state of mind which, if permanently kept in, will drive prosperity and health from you. It is only the very small part of what exists in the universe that can be seen, touched or otherwise made evident to the physical senses. The larger part of what exists and has form, shape and color, cannot be seen, felt or be otherwise made evident to the physical senses.
What we call space is filled with realities. There is no such thing as “empty space.” These realities might be evident to our spiritual or finer senses were they developed. As these finer senses are more and more opened, then more and more of these things or realities will become evident to us.
Whatever you think you actually make. You are making these unseen realities continually as you think. If you think of anything but a second you make that an unseen reality for a second. If you think of it for hours, days and years, you will in some way bring that reality to you in the physical world.
If you keep any idea good or ill in your mind from month to month and year to year, you make it a more enduring unseen reality, and as it so becomes stronger and stronger, it must at last take shape and appear in the seen and physical.
Of whatever you think, you attract its like from the unseen current of realities. Think or dwell on any form of crime, and you attract and draw to you criminal realities from the unseen side of life. These the unseen are the forces for attracting to you material agencies for crime on our side of existence.
When you read with interest in your morning’s paper of murders, burglaries, scandals and dreadful accidents on sea and land, you are attracting to you unseen things of the same character. You connect yourself with this a lower order of spiritual realities, and being then in this current as you so read with interest, day after day, you are the more likely to bring some form of these horrors and miseries to you.
These of the unseen form a current of real element in the unseen world of realities. You connect your spirit with this current when you keep these ghastly things so much in mind. That current then acts on you. You are borne along and carried by it. It will then all the quicker bring to you the elements of crime or evil. If you love to read of the acts of burglars and thieves, you are the more likely to have burglars and thieves about you and in your house. You and they will be brought together, because you and they are in the same current of thought.
Neither you nor the thief is aware of the power which brings you together. But no power is so irresistible as one of whose action upon us and of whose very existence we are entirely ignorant.
If you think but for ten seconds of something ghastly or horrible, something which causes pain of body or distress of mind to another, then you set in motion a force to draw some form of this trouble to you. If you think ten seconds of something pleasant, cheerful or beautiful—something which can give pleasure to another, leaving no sting behind—then you set in motion a force to bring some of this pleasure to you.
The longer you put your mind on any one thing, be it evil or good, the stronger do you make it as an unseen reality. It must at last, as you keep it in mind or put your mind on it, make itself in the seen and physical world an agency for pain or pleasure.
The power to fix mind persistently on some definite purpose, or in a certain frame or mood—say that of calm determination, or to keep mind from being disturbed, is not now very common.
Look at many people about you. On what from year to year is their thought or purpose fixed? On getting their wages at the week’s end. Beyond this nothing. On getting a new bonnet, a new dress, a pleasure trip. Beyond this nothing. On living from day to day, or week to week. Beyond this nothing. Many cannot fix their mind on any useful purpose for two days in succession. It is this thing earnestly desired to‑day, something else to‑morrow.
Their mental forces pull a little while on this thing, abandon it, then pull a little on the next whim or fancy and abandon that. There is no steady pull or exercise of drawing power on any one thing.
These are the people who accomplish very little, who are always poor, and often in ill health.
These minds where fixed at all are often on the useless, and injurious. They will read with avidity of horrors and hangings. The longer these are spun out and the more minute are they in detail, the more they like them. They love the drama depicting violence or emotional torture. A vast amount of their force goes in this direction. It is a force to draw to them some form of evil. If turned in another direction it would draw to them good.
The unseen world and upper currents of unseen realities are full of bright and beautiful things—full of the spiritual correspondences of all luxuries, necessities and good things enjoyed here—full of beautiful things as yet here never seen and enjoyed. When minds here learn, as in time they will, to have faith in these existences, and faith in the simple means of attracting them, they will fix their thought persistently on the bright side of life.
They will come to know that the longer they endeavor so to fix it on the brighter and healthier side, the more power will they have, and the less effort will it cost so to keep their thought in the right direction and in connection with the right current, until at last it will become “second nature” for them to live in these higher realities, and, as so living, health and prosperity will flow toward them.
They will cease then to think so much and read so much, and talk and live so much in the crude, the horrible, the long‑drawn recitals of crime, having learned that these thoughts bring them evil and injure their power for drawing to them that which will result in permanent good.
“Set your affections on things above.” This upper current of thought contains the correspondences in unseen element of all that is good for us to use and enjoy, and more still of joys we do not yet realize. These are the “things above.”
Those of horror, ghastliness, crime, and misery on which now so much of people’s affections or thought is set, are “things below.”
Evil of any sort is only to be thought of and dealt with long enough to remedy it. One remains in a cesspool no longer than is necessary to bail out its contents. You want to get your cold, your pain, your last sprained ankle, or the last injustice done you by another out of your mind as soon as you can and not keep making it over and over again, through ever thinking it, brooding over it, and telling it to others whenever you get a chance.
Such mood of mind may become habitual “second nature,” and a power for drawing poverty and ill health.
Constant contact with crime, or misery with ill of any kind, or even the thought of it, will at last beget an unnatural and unhealthy appetite for it. So at last people had rather at the breakfast table talk of sickness and death‑bed scenes than of health, or of crime and horrors than of things cheerful, peaceable and pleasant.
All such talk and thought dwelling in misery injures your power for drawing good things to you. It is a direct means for taking money from your purse and health from your body.
Living ever in the thought of sickness will surely bring sickness to you.
For such reason have those who made a study of insanity, gone themselves insane as did an eminent physician a few years ago. As did the superintendent of one of the largest insane asylums in this country. As do very, very many of whom we never hear.
The vast amount of matter printed and read by millions concerning the diseases and death of such prominent persons as General Grant, the late Emperor Frederick, and some others, have put millions of minds more or less in the thought current of sickness, pain and misery.
You will be the more healthy for living as much as you can in the thought and also surrounding of healthy things. You will be the stronger for living in the thought and being in the physical surrounding of strong things—strong animals—strong and vigorous men and women. A circus with its skilled riders, its acrobats and tumblers, and its audience with care for a time off their minds and smiles in their faces, is a far healthier place, and connects one with a healthier thought current than a dissecting room or the poring over a book devoted to the recital of any form of suffering or disease.
What we call the drawing power of mind is not that of longing for things. Longing implies impatience, because they do not come so soon as we desire. The impatient state of mind will either drive what you desire from you or delay its advance. When your thought takes this form, “I want the thing desired now—right now; I’m tired of waiting; I can’t stand waiting any longer; I’m sick and tired of waiting,” you are in the wrong mood.
You are then using your force in scolding or grieving or finding fault, because what you desire does not come. When you scold or complain or grieve, because the things you desire do not come, your force is set upon that scolding or grieving, and is not working to bring them to you. It is analogous to the man who, in a fit of rage, should tear his wagon to pieces, because it is stuck in a mire.
The force he used to tear it to pieces might have drawn it out.
The force of mind you need to put out to draw good things to you lies in that mood, which says, continually and calmly: “I must have these things; I am going to have them, provided that a Wisdom greater than mine sees that it will not work me injury to have them.”
It must be a mental state of serenity and determination decided and positive, but never angered or impatient, or anxious or worrying.
So that you keep your mind in the proper drawing mood, you need not have in mind continually the thing you desire. It is the state of mind that draws money, and things desirable, and not the constant recollection of the special thing desired.
When you can put your mind in this mood and keep it there, when for instance you say to yourself calmly and deliberately “I am going to travel and see the world abroad;” you can forget for a time that special purpose, and employ and enjoy yourself in the other efforts, without retarding at all the power which will be working to send you abroad.
You need only as your determination to travel or any other aim recurs to your mind have the mood of calm, unruffled determination and decision connected with it.
You lessen this drawing power for good when you get angry or irritable; you increase it then for evil. You lessen it for good through becoming discouraged or despondent. You set it then the wrong way and for evil. You lessen it for good through hurried states of mind.
To covet the property of another person—to cumber the mind with schemes to get property through inheritance of another—to feel anxiety, envy and jealousy of others who may share in such property or who may seem likely to get the whole of it—to set longing and envious eyes on another’s lands, houses, carriages, horses and other evidences of material wealth—to commence calculating on being brought into any degree of association with a rich man or woman, and how you may gain or wheedle, or so become a favorite of such person as to induce him or her to give you of their wealth, all this brings on a state of mind retarding your connection with the greatest drawing power. It brings to you a current of low, groveling and narrow thought. It is loss also to allow yourself to drift into the petty prejudices of people concerning others—to take sides even in thought in petty quarrels.
You lose power by engaging with others in any conversation on a plane of motive and sentiment lower than your own, such as tattle, sarcastic remark on the failings of others, fault finding with affairs which do not concern you, and unwarrantable inquiry and ferreting out other’s private affairs.
You put out in so doing thought forces which are opposed to and will destroy or retard the effect of your higher and more powerful attitude of mind toward all mankind—an outflow of thought which deals only with the best in others; sees as little as possible of their thoughts; speaks as little as possible concerning them, and sends them in thought only good will from which you will fight off every shade of malice, envy and jealousy—thoughts now so dominant on our stratum of life and which will thrust themselves in our minds at every opportunity.
You want power to gain the highest health, the greatest success in business, and the growth of your spirit into possibilities not now to be realized. Nothing so much weakens you in every way as descending in thought and talk to ill‑natured and ferreting gossip. You descend then to the world of failure and ill health. You clothe yourself then in an actual thought‑robe or envelope of weakness—the robes now worn by so many, who ascribe their ill health or non‑success to any and everything but this the real cause.
Keep away as much as you can from despondent, reckless and purposeless people, and you will keep your drawing power at its best. You will then not lessen it through adulteration by absorption of their discouraged, undecided, purposeless thoughts.
If of necessity you are thrown in their company, make up your mind beforehand that you will not absorb any of their thought. Then you put on a positive protective armor against such absorption.
If you give a great deal of your sympathy to those who do not believe in these ideas; if you make their troubles your troubles and their cares your cares, you lessen your drawing power for the best and increase it for the worst. For then you absorb these doubts and other defects of mind. You mix up your faith with their lack of faith. You cripple your decision with their possible indecision.
Speak of your purposes only to those of whose friendship you are very sure—only to those who are not envious and who really wish you to have your desire.
Keeping your secrets adds vastly to your drawing power. Walls do have ears. In other words, secrets can get into the air if you talk them out, even when none with a physical body are near you.
If you want to keep a secret from others, keep it as much as possible out of your own mind, save when it is absolutely necessary to recall it. For what you think you make or put out in the air and as put out in the air, when you are much of the time thinking of it, it is all the more likely to fasten on some mind about you, in the form of a surmise, a passing thought, which at last, as you keep forcing it upon them by thinking of it, ripens into a suspicion.
All great successes depend on secrecy. That is secrecy from all, save those you can trust and who have an equal interest in the success with yourself. No practical man of business reads his ledgers to the public or confides his plans to every one.
To talk of your purpose to those who in their secret thought are jealous of your possible success, will lessen your force to draw the thing desired to you. Then you do literally give yourself (i.e., your thought or force) away. Thousands cripple their fortunes in this way.
Temperance and moderation in the use of all things, and in the play of all emotion, is very necessary to the attainment of the most powerful drawing frame of mind. But asceticism and extreme self‑denial in anything only lessens this drawing power. For all asceticism creates unnatural longings. Then the force of mind is placed on what nature is starved of and will long for, and sets its thought or force upon.
Of anything which annoys you, make up your mind that it shall not annoy you. This decision will increase the drawing power of your mind. But if in mind you give way to annoyances, and do not resist them, you increase their power to annoy you.
You bring on also by this mental condition more and more annoyances.
You lessen also your force for drawing things to you. Or in other words you use that same force to draw annoying things to you.
Resist the devil and he will flee from you.
A disagreeable habit in another person, and impertinence or rudeness in another, a creaking door, anything in the working of the physical world about us, if we do not not set our minds against its annoying us, will grow more and more upon us. It will master us. All these things represent the devil to be resisted.
When we allow ourselves to be annoyed by any person we are ruled by that person. For if we cannot abide their presence in a room, then that person drives us from that room. If we cannot be agreeable to others with that person in our presence, then that person governs our speech and makes us silent and sulky.
But when this resisting power is used, and we endeavor to turn our mind from the annoyance, we shall be carried at last beyond the reach of all annoying things. That is the real power for driving from us whatever annoys us.
I do not here imply that the habit of being easily annoyed or of non‑resistance to annoyance, or the habit and love of reading and living mentally in scenes of misery or any other mental habit which lessens our power, can be immediately broken off. That is all but impossible. No mental habit, the growth of years, can be suddenly changed.
How, then, can it be changed?
By not trying too bard to change it. By not becoming impatient on finding yourself unconsciously reverting to the state of mind you wish to get rid of. For impatience at anything is force employed in anger, because matters do not change as quickly as you wish, and that is so much force lost to your drawing power. You can in this way hurt yourself as much when the motive is good as when it is bad.
It will increase your drawing power to feel the real need of the thing you set your mind upon. There is a great difference between wanting things and needing things. Some people want everything they set their eyes on, when they need but few of those things at a time. You may need warm garments for winter. You may want things which may have no use during winter. Now the need for serviceable clothing is imperative. For other things the need may not be imperative, though they have their place and use in good time. If you feel the need of the thing you set your mind upon, you increase the force of your demand for it. This increases your drawing power, provided, as we must say again, your demand is made in the mood of decision and patience, and does not use itself up in the mood of impatience, because the thing demanded does not immediately come.
There are two ways of saying “I must have the better things desired.” To say “I must,” or “I demand it,” in the mood of ugliness or irascibility, carries little or no power to bring the thing demanded. But a great deal of drawing power is set upon the thing demanded when you say, “I demand this special thing because I need it; because it is right I should have it; because I feel that my ability to benefit first, myself and next others will be increased by it.”
This is the mood to be permanently maintained from month to month and year to year, until at last it becomes a part of yourself, and you carry such frame of mind whether conscious you carry it or not.
If you feel that there is truth in my assertions, then the seed of conviction is sown in your mind. That seed, that idea, that force will do the work for you. You need in a sense do but little. That truth will take deeper and deeper root. It will grow and increase; you will find yourself gradually changing for the better. You will have less and less inclination to live in the grim and ghastly as you realize more and more the danger of so doing. Better still, you will turn away more and more from the racks and slaughter pens of a lower life as you realize more and more the power, the pleasure and the profit of holding ever in your thought things cheerful, bright, gay and innocent.
When you acquire this power, or in other words get your drawing force turned in the right direction (it is always working in some direction), you will know that it is all yours. No one can take it from you. It must also be ever on the increase; as it increases its force, it is increasing forever.
When it is working in the right direction to bring you health, fortune and success in all you undertake you depend on no one but yourself and the Supreme Power. You lean on no one. You will feel that you have the power within to accomplish all you undertake. You will not then seek fortune by marrying merely for money. Or by waiting for rich relatives to die. Or by pandering in any way to the rich and powerful. Your body also will by degrees grow more stronger, more healthy, more attractive. For you are then in the current which can carry you beyond the realm of disease.
Permanent peace and tranquility of mind is the proof that this power is working in the right direction for you.
There may be occasional intervals of mental disturbance. At times the force may return in its old direction. This is the effort of the old habit, the material mind to resume its sway. Such disturbances must become less and less violent and of shorter and shorter duration, because your higher promptings or spiritual mind is the greater power, and must always subdue the lower.
The Oriental “Adept” or Fakir has this power to a limited extent, but places it on purposes which, though wonderful from their novelty, are relatively of little use to him or others.
The basis on which he acts lies in the holding of forces in himself and gathering them also from outside sources by a permanently calm, unruffled, deliberate and undisturbed mental state of mind.
Can all attain to this drawing power?
Those who can have faith in it will reverse this same force now, possibly bringing them poverty, sickness and evil, and turn it in the direction of bringing them good. All will not have faith. These will go on as before, using their minds blindly to attract the evil and suffer from it. All must have this power in some existence. All may not reach it in this physical existence, but will in some future one.
If you are alone in the world and lack congenial association, the mood of calm demand based for all things demanded on a continual silent desire or pray to be led by a higher and diviner wisdom than our own, will draw to you in time that association which is the best for you.
Are you feeling Calm right now? Nice, Baby. Hug...
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Mulford, P. (1886-1887). The drawing power of mind. Your forces and how to use them (pp.415-427). Hollister, Missouri: YOGeBooks by Roger L. Cole. doi: 2015:01:16:10:43:09