wrong direction we are unconscious of putting on the hurried frame of mind.
Timidity is often the result of looking at too many difficulties or terrors at once. In material reality we have to deal with but one at a time. If we are going to what we fear will be a disagreeable interview with a harsh, irascible, over-bearing person, we are apt to go, occupying our minds with the whole interview, setting ourselves down in the very middle of it, and seeing it in mind as necessarily trying or disagreeable. Perhaps we were thinking of it this morning while we were dressing. But it was then our proper business to dress. To dress was a necessary step for the interview and to dress well also. Possibly it occupied our thoughts while eating. But it was then our proper business to eat and get all the pleasure possible from our food. That was another step. The more reposeful our eating, the more vigorous will become our taste, and the more strength will our food give our bodies. Possibly the fear of this interview was on us as we walked to the place appointed for it. But it was then our proper business to walk and get from our walking all the pleasure he could. That was another step. Pleasure is the sure result of placing thought or force on the thing we are doing now, and pain of some sort in both present and future is the certain result of sending thought or force away from the act which needs to be done at this moment.
When we dress, eat, walk or do anything with mind placed on something else, we are making the present act irksome; we are training to make every act irksome and disagreeable; we are making the thing feared a certainty, for what we put out in thought as unpleasant is an actual thing, a reality. And the longer we continue to put it out the more force we add to it, and the more likely is it then to be realized in the physical world.
To bring us what all want and are seeking for, namely-happiness, we need to have perfect control of our mind and thought at all times and places. One most important and necessary means for gaining this, lies in this discipline regarding so-called little or trivial things, just as the discipline and movement of an army commences with the training of the private soldiers' legs and arms. If you hurry and slur over these so-called petty details, you are the easier thrown off your guard or confused at unexpected occurrences, and in life it is the unexpected that is always happening.
We need to keep always our mind present with us. We want it always on the spot ready to use in any direction. Our thought is not on the spot when we tie a shoe-string and think a mile from that shoe-string--when we mend a pencil and dwell in one of tomorrow's cares. It is then away, and if it has for a lifetime been in the habit of so straying from the act in hand to the act afar, it becomes more and more difficult to bring it back to use, and more difficult to use it promptly when it is brought back. Our thought moves from one thing to another with more than electric speed, and we can unconsciously train this quickness to be ever darting from one thing to another until it becomes almost impossible to keep it on one thing for ten consecutive seconds. On the contrary, through cultivation of repose and deliberation in all things we can train ourselves to mass and fasten our thought on anything as long as we please, to throw ourselves into any mood of mind we please, and to throw ourselves at will into sleep or a semi-conscious, dreamy state as restful as sleep. These are very small parts of the possibilities for the human mind. There is no limit to its growth or the increase of its power, and no thing coming within the limits of our imagination but can be accomplished by it. The steps to these attainments are very small, very simple and relatively easy--so simple and easy that some reject them for that reason.
Unquestionably, these powers and many results coming of their exercise were known ages ago to a relative few. But any power or any condition of mind consequent upon it can be made more clear to an English-speaking people, through the use of an English word or form of expression than by terms taken from other languages.
The North American Indian and the Oriental had in cases the power of so dismissing all thought and making their minds in a sense a blank as to become not only insensible to fear, but this mental condition rendered their bodies almost insensible to physical suffering. It was the power of inducing this mental condition which enabled the Indian when taken captive to withstand every device of torture inflicted by his captors, and to sing his death song under the infliction of fire and a slow process of bodily mutilation too horrible for description, and which very few of our race could endure without passing into the frenzy of agony.
The Indian is far more reposeful and deliberate than the majority of our race, in both mental and physical movement. Unconsciously cultivating this repose. and living a life less artificial than ours, he increased his spiritual power, one sure result of which is that command of mind over body which can lessee physical pain, and as an ultimate possibility banish it altogether.
Deliberation of movement, or in plainer English movement of muscle so slow that our mind has time to follow it, gives one time to think in great and small emergencies. But the lack of such training causes unconscious physical action. So confirmed becomes this habit, that the body moves without us aware of it. Awkwardness, lack of address, lack of tact are all due to this lack of command of mind caused by lack of deliberation, or in other words, a trained incapacity for taking time to think or plan the proper thing to do.
The terror-stricken person if the ship seems in sudden danger runs up and down the deck to no purpose, and this physical action is an exact correspondence of the life-long condition of his mind whose thought has been ever so darting from one thing to another, just as the whim seized him.
The more deliberate person whose mind is trained to take time to think and hold or concentrate its thought, holds himself steady, and so gives himself time to see what may be the opportunities for escape. And these two persons would pick up a pin in a very different manner and with very different mental action and method.
To train then for courage is to train for deliberate movement in all things, for that is simply training to mass and hold your force in reserve and let out no more than is needed for the moment.
No quality of mind is more needful to success in all undertakings than courage, and by courage I mean not only courage to act but courage to think. In everyday business, thousands dare not think of taking a step which would involve an outlay of money above the average of their expenditure. They are appalled at mention of so large a sum. They will not, out of pure fright, entertain the idea long enough to familiarize themselves with it. Now if they reversed this mental action, and instead of immediately giving way out of life-long habit to this fright, would take time and allow the thought to rest in their minds instead of driving it out, there would in time come to them ideas concerning ways and means for meeting the additional expense, and thereby making a larger sum of money in the same time it took to make the small sum.
For instance, you say to the women who goes out to wash by the day and has never done anything else. "Mrs. A., why don't you start a laundry? You can make a great deal more money in so doing."
"I start a laundry! Where in the world is the money coming from to start a laundry?" is her reply. Here the woman instead of entertaining your idea gives way immediately to fright concerning what seems to her the immense sum required, and following the same unreasoning, headlong, panicky style of thought, sets up in a moment an opposition to your proposition. She dare think only of working for day's wages as she is called upon by those who hire her. And thousands for this reason dare not think, or find it disagreeable for them to think, of getting into some broader, more responsible and more profitable sphere of business, because they bunch at once all its possible difficulties into a mass, and out of mere habit will look only at that awful and imaginary bunch.
But Mrs. C., the more deliberate washerwoman, hears your proposition and entertains it. In time she says to herself, "Why should I not start a laundry? Other people have and have succeeded." She lives in the idea, talks to one and another about it, and finds out how they started. The longer she keeps in this current of thought the more plainly does she see the ways and means by which other people have "set up for themselves." Finally, the idea so grows upon her, that she takes some step toward that end, and then another and another, and so by degrees drifts into the business.
