at the mercy of circumstances, following blindly the leadings of trains of thought which are his master instead of his servant, and which lead him anywhere or nowhere without let or hindrance from him. His consciousness moves rapidly enough and with enough force, but it is like a ship without a helm. Starting for the intellectual port A by way of a, b, c, d, he is mentally shipwrecked at last on the rocks x, y, z, and never reaches harbor. Fortunate is he who can shut out intruding thoughts and think in a straight line. Even with mediocre ability he may accomplish more by his thinking than the brilliant thinker who is constantly having his mental train wrecked by stray thoughts which slip in on his right of way.
5. TYPES OF ATTENTION
The Three Types of Attention.—Attention may be secured in three ways: (1) It is demanded by some sudden or intense sensory stimulus or insistent idea, or (2) it follows interest, or (3) it is compelled by the will. If it comes in the first way, as from a thunderclap or a flash of light, or from the persistent attempt of some unsought idea to secure entrance into the mind, it is called involuntary attention. This form of attention is of so little importance, comparatively, in our mental life that we shall not discuss it further.
If attention comes in the second way, following interest, it is called nonvoluntary or spontaneous attention; if in the third, compelled by the will, voluntary or active attention. Nonvoluntary attention has its motive in some object external to consciousness, or else follows a more or less uncontrolled current of thought which interests us; voluntary attention is controlled from within—we decide what we shall attend to instead of letting interesting objects of thought determine it for us.
Interest and Nonvoluntary Attention.—In nonvoluntary attention the environment largely determines what we shall attend to. All that we have to do with directing this kind of attention is in developing certain lines of interest, and then the interesting things attract attention. The things we see and hear and touch and taste and smell, the things we like, the things we do and hope to do—these are the determining factors in our mental life so long as we are giving nonvoluntary attention. Our attention follows the beckoning of these things as the needle the magnet. It is no effort to attend to them, but rather the effort would be to keep from attending to them. Who does not remember reading a story, perhaps a forbidden one, so interesting that when mother called up the stairs for us to come down to attend to some duty, we replied, "Yes, in a minute," and then went on reading! We simply could not stop at that place. The minute lengthens into ten, and another call startles us. "Yes, I'm coming;" we turn just one more leaf, and are lost again. At last comes a third call in tones so imperative that it cannot be longer ignored, and we lay the book down, but open to the place where we left off, and where we hope soon to begin further to unravel the delightful mystery. Was it an effort to attend to the reading? Ah, no! it took the combined force of our will and of mother's authority to drag the attention away. This is nonvoluntary attention.
Left to itself, then, attention simply obeys natural laws and follows the line of least resistance. By far the larger portion of our attention is of this type. Thought often runs on hour after hour when we are not conscious of effort or struggle to compel us to cease thinking about this thing and begin thinking about that. Indeed, it may be doubted whether this is not the case with some persons for days at a time, instead of hours. The things that present themselves to the mind are the things which occupy it; the character of the thought is determined by the character of our interests. It is this fact which makes it vitally necessary that our interests shall be broad and pure if our thoughts are to be of this type. It is not enough that we have the strength to drive from our minds a wrong or impure thought which seeks entrance. To stand guard as a policeman over our thoughts to see that no unworthy one enters, requires too much time and energy. Our interests must be of such a nature as to lead us away from the field of unworthy thoughts if we are to be free from their tyranny.
The Will and Voluntary Attention.—In voluntary attention there is a conflict either between the will and interest or between the will and the mental inertia or laziness, which has to be overcome before we can think with any degree of concentration. Interest says, "Follow this line, which is easy and attractive, or which requires but little effort—follow the line of least resistance." Will says, "Quit that line of dalliance and ease, and take this harder way which I direct—cease the line of least resistance and take the one of greatest resistance." When day dreams and "castles in Spain" attempt to lure you from your lessons, refuse to follow; shut out these vagabond thoughts and stick to your task. When intellectual inertia deadens your thought and clogs your mental stream, throw it off and court forceful effort. If wrong or impure thoughts seek entrance to your mind, close and lock your mental doors to them. If thoughts of desire try to drive out thoughts of duty, be heroic and insist that thoughts of duty shall have right of way. In short, see that you are the master of your thinking, and do not let it always be directed without your consent by influences outside of yourself.
It is just at this point that the strong will wins victory and the weak will breaks down. Between the ability to control one's thoughts and the inability to control them lies all the difference between right actions and wrong actions; between withstanding temptation and yielding to it; between an inefficient purposeless life and a life of purpose and endeavor; between success and failure. For we act in accordance with those things which our thought rests upon. Suppose two lines of thought represented by A and B, respectively, lie before you; that A leads to a course of action difficult or unpleasant, but necessary to success or duty, and that B leads to a course of action easy or pleasant, but fatal to success or duty. Which course will you follow—the rugged path of duty or the easier one of pleasure? The answer depends almost wholly, if not entirely, on your power of attention. If your will is strong enough to pull your thoughts away from the fatal but attractive B and hold them resolutely on the less attractive A, then A will dictate your course of action, and you will respond to the call for endeavor, self-denial, and duty; but if your thoughts break away from the domination of your will and allow the beckoning of your interests alone, then B will dictate your course of action, and you will follow the leading of ease and pleasure. For our actions are finally and irrevocably dictated by the things we think about.
Not Really Different Kinds of Attention.—It is not to be understood, however, from what has been said, that there are really different kinds of attention. All attention denotes an active or dynamic phase of consciousness. The difference is rather in the way we secure attention; whether it is demanded by sudden stimulus, coaxed from us by interesting objects of thought without effort on our part, or compelled by force of will to desert the more interesting and take the direction which we dictate.
6. IMPROVING THE POWER OF ATTENTION
While attention is no doubt partly a natural gift, yet there is probably no power of the mind more susceptible to training than is attention. And with attention, as with every other power of body and mind, the secret of its development lies in its use. Stated briefly, the only way to train attention is by attending. No amount of theorizing or resolving can take the place of practice in the actual process of attending.
Making Different Kinds of Attention Reënforce Each Other.—A very close relationship and interdependence exists between nonvoluntary and voluntary attention. It would be impossible to hold our attention by sheer force of will on objects which were forever devoid of interest; likewise the blind following of our interests and desires would finally lead to shipwreck in all our lives. Each kind of attention must support and reënforce the other. The lessons, the sermons, the lectures, and the books in which we are most interested, and hence to which we attend nonvoluntarily and with the least effort and fatigue, are the ones out of which, other things being equal, we get the most and remember the best and longest. On the other hand, there are sometimes lessons and lectures and books, and many things besides, which are not intensely interesting, but which should be attended to
