The God In You & Thoughts Are Things. Prentice Mulford

The God In You & Thoughts Are Things - Prentice  Mulford


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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.

      A person is cool and collected in face of any great danger, because he has the power of holding his mind to the thing to be done on the instant. Cowardice has no such power, and can see in mind not only the source of danger, but a score of possible results which may or may not happen to him. In battle one man may attend to his duty with a vivid and by no means agreeable condition of mind as he sees men struck and mangled all about him. But the force or thought he can bring to bear on the performance of his duty is greater in amount than that coming of the realization of the slaughter around him, and commands and holds his body to his post. The man who runs, or would if he had the chance, cannot fix his mind on anything but the fearful possibilities of the moment.

      In the so-called trivial act of picking up a pin, or threading a needle, or opening a door, I do not argue that all one's force or thought should be placed on the act, but only enough to perform the act well while the rest is kept in reserve. It is in substance the same as in picking up a weight, you would not try to expend the force in lifting one pound that you would in lifting fifty pounds. You do expend a great deal more force in the act of picking up a pin when your mind is preoccupied with something else, for you are then trying to do two things or lift two weights at once.

      You will remember that anything which is done in mind, expends quite as much force as if done with the body, so that the persons who linger abed in the morning and think with dread of the breakfasts to be cooked, or the rooms to be swept, so far as expenditure of force is concerned, will be doing those acts then and there while lying on their backs.

      In expending just force enough to perform any act (a capacity which will gradually grow upon you as you familiarize yourself with this idea and set your desire or demand upon it,) you cultivate and increase continually that desirable state of mind, which in everyday language is known as "having your wits about you." That means, in other words, always having, no matter what you are doing, your mental eyes open in every direction, and while outwardly you seem all intent and occupied in the one act, your mind or spirit like a vigilant sentinel is continually on the look-out, so as to give you notice in the fractional part of an instant of all that is going on about you, and also to direct you how to meet the event whatever it may be. This is not only the characteristic of courage, but of tact and address. It was this electric vigilance and mind watchfulness that gave an American officer during the Revolution, who, in the confusion of battle, suddenly found himself in front of a British regiment, the deliberation to ask, "What troops are these?" "The Royal Scots," was the reply. "Royal Scots remain as you are," was his answer, and he rode off to his own lines. That man had a mind trained to give him time to think.

      On one occasion, Mrs. Farren, the celebrated English actress, discovered where her part required her to hem a handkerchief that the property man had forgotten to lay out the handkerchief needle, thread, etc. Without a moment's hesitation she sat down and imitated so naturally the motion and manner of a lady in sewing that most of her audience never suspected the omission. That act involved self possession, coolness, deliberation, presence of mind, courage. Do not all these terms imply a similar state of mind? A woman habitually hurried and flurried could not have done this, and I believe that when Mrs. Farren saw proper to pick up a pin, she did so in a much more deliberate manner than would the habitually hurried, flurried man or woman.

      Cultivate deliberate act and movement in all things, and you lay more and more the solid foundation for courage, either moral or physical. But deliberate act does not always imply slowness. Just as thought moves with electric rapidity, so may it move the body when occasion requires, but the thought must be clearly planned, seen and outlined in mind before it is allowed to act on the body. It is so seen or planned, and so acts to use the muscles in the rapid thrust and parry of the skilled fencer, and similarly with the professional danseuse, in fact in all superior accomplishments, be they of painter, musician or other artist. These, however, in many cases, are but partial controls of mind. Outside of his art, the artist may have little mental control or deliberation, and as a result be "nervous" vacillating, easily disturbed, whimsical and timid. The mind is our garrison to be armed at all points and disciplined to meet any emergency.

      We deal with the making (or self-making) of whole men and women, whose minds are not cultivated all in one direction and neglected everywhere else. It is far better in the end to be growing symmetrically and to be finished so far as we have grown "all around," than to have our power all concentrated on one talent or capacity, and becoming what the world calls a "Genius." The inside history of Genius is often a sad one, and shows that it brought little happiness to its possessor.

      Scores and hundreds of the little acts of everyday life, such as picking dropped articles from the floor, opening and shutting drawers, laying or reaching for articles on the toilet table, and attending to minor details of dress, are done unconsciously in this hurried condition of mind, especially when some more important object engages our attention. We snatch, we clutch, we drive recklessly about in the doing of these things, and we weaken our bodies and become tired out, and finally "panicky," and easily frightened through this mental habit, for fear and cowardice slip in far more easily when the body is weak.

      This habit cannot be changed in a day or a year when it has pervaded a lifetime. Neither can the ills, mental and physical, resulting from such habit, be cured immediately. There can be only gradual growth away from them.

      If in reading this you feel convinced that there is "something in it," and feel also a conviction that some portion of it suits your own case, your cure has then commenced. Real conviction, the conviction that comes from within, never leaves one or stops working to get us out of the evil way and put us in the good one. It may seem buried and forgotten for seasons, and our erroneous habits may seem growing stronger than ever. That is not so. But as convictions take root we are seeing our errors


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