Happiness as Found in Forethought Minus Fearthought

A MILLION TO ONE ON THE UNEXPECTED

One evening, at a meeting of the "Ganglionics," in the city of New Orleans, I asked the president of the club, Dr. William Benjamin Smith, the question, "Why is it that the unexpected generally happens?" His reply, which induced the caption to this chapter, was, "Because the expected is only one thing, while the unexpected may be a million things."

This is really, as well as figuratively, true, and, being true, what idiots are we to waste our time and paralyze our energies, by thinking fearthought into the future, on a million-to-one chance of its hitting the mark.

There is one bull's-eye that we are sure to hit if we aim at it constantly and long enough. Death is the one universal bull's-eye that figures in every life. At the same time that we are sure of hitting it, we know by the experience of others that we do not realize death when it actually comes, for Nature kindly administers an anæsthetic just before death, and sometimes long before. Then why should we fear even death?

Persons who have been at the open door of the unexplored state called death say that a delightful feeling of rest comes over the emigrant, and that entry into the next state is like being in a beautiful dream.

If this be so, there is also nothing disagreeable in death – only in the fearthought about it – and hence the one only bull's-eye we have been sure of hitting – the cause of fear of death – does not exist, except in our hopes or our fears.

Many persons who are in the habit of apprehending cause for fearthought about the future, and who spend much of their time in worry, would not like to be put down in the category of false prophets, and yet their apprehension must be false in the ratio of chances of a million to one.

Thought about chance, as related to forethought, and from the point-of-view of the speculator or gambler, suggests the absurdity of wasting any good coin – calm and happiness – by "laying it on" – betting on – fear. The chances against having "coppered" the right fear are not only not even, but are ten to one against – an hundred to one against – or more – never less. Even if you should win by correctly guessing a fear, you would get back again none of the happiness that you had sacrificed – would not even get your "stake" back.

As a matter of actual experience, the following incident is a good example: A young man employed in a publishing house, where the proprietor was afflicted with the fuss-and-fret-habit, contracted the disease, and unconsciously became a victim to its toils. Robust good health began to give way to languor that induced dyspepsia and other contingent disorders, until suicide stared the young man in the face and haunted his dreams.

One day some one whispered a suspicion in the young employee's ear that was directed at worry and anger as the causes of his ill-health and unhappiness and the thought led his systematic habits-of-business to suggest "keeping tab" on at least one of the suspects, to see if it were the liar and thief, as charged. Each day, when worry made its predictions, record of them was carefully kept, and at the end of the month the reports were checked up by results. Only three per cent. of the predictions were even remotely realized!

The old proprietor of the business, through whom the contagious poison started, is dead, and the happy young menticulturist owns the business, which has become very successful by influence of the sunny optimism of its new owner, which attracts trade unconsciously to it.

LOVE CANNOT BE QUALIFIED

The merit of loving is in the act, and should not – cannot – be qualified by the merit or demerit of the object under consideration.

There may be more effort required, perhaps, in loving something that seems to us unlovely, but no more virtue in so doing, as loving, like virtue, is its own reward.

God-love does not discriminate. It is, therefore, ungodly to discriminate. In the performance of the Man-Nature partnership-function of "divine selection" in the harmonizing of things that are antagonistic to each other and to Man – selecting for survival those things that are not deterrent to the harmonious growth and happiness of Man – if selection is to be made, it should be done in the spirit of calm justice, and not in the spirit of hate, for, as love blesses the lover, so does hate react upon the hater.

We cannot afford not to love.

There are animals and insects that seem to us to be undesirable and prejudicial to the harmony we are seeking to secure, that may serve most excellent purposes in relation to existing conditions. They are frequently a warning against unfavorable conditions, in the same way that pain is a warning against diseased conditions in the body. In the same way, crime is a warning against social or political conditions which invite or compel crime, and remedy should be sought in change of the conditions in preference to the punishment of the crime. I believe that a change of our point-of-view – our attitude towards causes and effects – would find punishment generally unnecessary, and, as such, brutal.

There is, then, a double reason why we should hate nothing. In the first place, it is probable that we are hating the wrong thing, and thereby are unjust, and we are certainly doing injury to ourselves by nursing the feeling of hatred.

Disapproval – calm disapproval – is a better judge in the exercise of "divine selection" than angry antagonism. Pity, as well as love, is a divine attribute, but hate is an attribute of the devil. Pity suggests change of conditions producing inharmonious results. Hate suggests punishment of the victim of the inharmony.

In its relation to personal comfort, the practice of not permitting hate, nor annoyance, nor irritation, nor repulsion to possess one's feelings, will bring greatest good results. Take the mosquito pest, for instance: One who begins to feel irritation at the sound made by the wings of the insect, is already creating within himself a condition favorable to inflammation from the effects of the bite. Many who suffer by mosquitos admit that the buzz is worse, to them, than the bite, which is proof of a purely mental and unnecessary affliction.

There was a time in my boyhood when mosquitos poisoned and annoyed me beyond endurance. Each bite represented a great itching welt, and the buzzing was full of terror in consequence, or, more likely, in the light of present knowledge, the buzzing inspired fearthought or dread, and the bite was very poisonous in consequence. At present, mosquito bites are not poisonous to me, and mosquito sounds are no longer disagreeable. I do not remember when the deliverance came. Possibly the cure came through intimate acquaintance. I have lived in localities where the mosquito thrives all the year round, and in such numbers that he tires his victims into a state of non-resistance, and in the calm of non-resistance, physical and mental irritations cease. This is sometimes called acclimatization, but it proves the contention, whichever way it is interpreted.

In the practice of my freedom from what was once a great affliction, I sometimes brave a swarm of mosquitos by sleeping in their presence without drawing the bar. If the mosquitos light on me freely, I find comfort in the evidence of my popularity, and in the fact that I am probably being of service to something, or somebody, by possibly diverting attentions that would not be appreciated in like manner by them. In the morning, when I look in the glass and note the little red spots that the bites have left, but of which I am not otherwise conscious, I consider them as a record of my hospitality, and am proud of them, as the German corps student is proud of the scars on his face, that are a record of equally foolish bravery or exposure, taken out of his university course at Heidelberg or elsewhere. My braving of the mosquitos would certainly be classed as foolish, except as a test of superiority, but the pin-point red spots soon disappear and do no permanent harm.

Mosquitos are said to breed in malarial conditions, and for the purpose of absorbing the malaria. Flies do not exist except in conditions of ferment, and are of greatest service in carrying it away. Roaches are splendid scavengers, and are a result, and not a cause, of unclean conditions. Our warfare should be waged against unclean and inharmonious conditions, and not against the purifiers and harmonizers of the conditions.

It is not a difficult matter to rid one's self of repulsions if the point-of-view is changed. I presume that the most generally detested creature that is not altogether deadly in its venom is the bedbug. The bedbug is more of a tradition than a fact, and many of those who shudder at mention of him have never seen one of his kind. I am sure that none of his enemies have much if, any, acquaintance with him, as to the color of his eyes, his habits of thrift, his amiability in his family and other qualities that serve to make a creature attractive and respectable within his sphere.

The truth about this much despised creature is that he is useful as a warning against unclean conditions, and his odor and his bite are his notes of warning. Instead of filling one's self with a feeling of repulsion or anger or any other emotion that affects the free circulation of the blood, and relaxes and disorders the tissues of the body, at sight or mention of a bedbug, the discovery should elicit the expression, "Thank you for the information." If it should happen in one's own house, no hidden crack nor corner should escape an overhauling to get rid of the cause of the bedbug's warning; or, if it should happen in a hotel, there should be a change of hotel.

Mention is made of mosquitos and roaches and bedbugs in this connection, not for the purpose of degrading the feeling of love by applying it to things that are disagreeable, no matter what their mission of usefulness, but to put stress upon the fact that one cannot afford to hate anything. It is especially useful, in seeking to change the point-of-view, to consider the greatest of causes of repulsion in order to more easily reach the lesser causes, for the lesser fade of themselves by the removal of the greater.

If you can learn not to hate a bedbug, to thank a roach for informing you of unclean conditions and to endure mosquitos, you are pretty sure to modify all prejudices by thus doing.

LAST SOMETIMES FIRST

It is my own habit to read the last chapter of a book first and if the summary of its contentions and deductions, which are sure to be found in the closing chapter, interest me, I go carefully through the book with the author to learn how he has reached his conclusions. I find, upon enquiry, that many others do the same. This is made necessary because of the vast number of books that are published and the impossibility of learning by other than the easiest means more than a small proportion of the ideas that are given out each year. There are published, yearly, in English, twenty to thirty thousand volumes of new matter, or new arrangements or new editions of old matter, so that to read carefully only a catalogue of them would be a considerable task for the ordinary reader.

This being the closing chapter of my book, and being especially possessed of my subject and desirous of being understood, I may be pardoned for offering a brief syllabus of my effort as a benediction.

I have endeavored to show that fearthought is the arch-enemy of civilized man. Through the fears of his progenitors, it is the cause of the weaknesses he inherits; and through his own permission, it is also the cause of his personally acquired ill health, ill success, discontent and unhappiness. Fearthought, however, can be eradicated from the habit-of-thought of even the most timid persons, who are cursed by the hereditary affliction of fear, or by their own weak habit-of-thought, by persistent counter-suggestion, as soon as they are convinced of the possibility of freedom, and have thereby, learned the profitable point-of-view regarding it. I have shown that forethought becomes strong-thought as soon as fearthought, or weak-thought, is separated from it; that the condition of harmony which is created by the eradication of fearthought, is the normal condition in civilized nature; that growth is immediate and strong within the harmonic atmosphere thus created; that happiness is the certain result; and that fearthought and its various expressions are the basic deterrents to growth and happiness in man. That God, in the process of Evolution, has developed Man to the point where he executes the Higher Law of Harmony through the exercise of Divine Selection in modifying the brute law of "the survival of the fittest" (or, strongest), and thereby proves the "superiority of mind over matter." That God has created a partnership between Growth and Man, which is properly distinguished as the Man-Nature partnership. That the functions of the partners are clearly defined by rigid limitations; Nature doing all the growing without harmonizing or cultivating anything; while Man performs all of the harmonizing or cultivating, but none of the growing. That Man's only method of harmonizing or cultivating is through learning and removing the deterrents to growth. That in watering plants, Man removes the deterrent, drouth. That in building hot-houses, Man removes the deterrent, cold. That in oiling machinery, Man removes the deterrent, friction. That in refusing to be the bondman of fearthought and anger and worry, Man escapes the only deterrents within himself, to harmony, health, growth and happiness. And, that in cultivating Appreciation all of the possibilities of Happiness are opened to him.

I have tried to show that one of the great deterrents to growth and the acquisition of happiness is nursed by focussing the point-of-view on worn-out traditions, instead of on the present accomplishments and acceleration of progress in which all of the elements of happiness rest. That while happiness is possible to all under present conditions, indications point to the possibility, within the assured possession of surplus wealth-of-means, that Altruism may soon "have an inning," during which conditions will be so rearranged that dire poverty and unhappiness will be impossible to any but the perverse. That normal, civilized human nature is good nature, and that if conditions are intelligently arranged most men will eagerly mold themselves into good men to fit the conditions. That the Material Age has become so rich that it can now afford leisure to give attention to the Higher Self, and in so doing will soon refuse to permit any one born under the prejudices and the protection of the Nation – the social family – to be ignorant nor idle nor poor; that the era of the three great A's – Appreciation, Attraction and Altruism – is upon us, and that it will inaugurate the Age of the Higher Self, wherein Man will realize that he is not simply the highest among animals, but is endowed with divine possibilities, and cannot longer be respectable with only animal characteristics. That the resetting of the gauge of respectability rendered necessary by the Awakening, and the new conditions that must grow out of it, will be above the toleration of anything that is unaltruistic, as surely as the gauge of the present is above the toleration of petty thieving and convicted perjury.

There is not only hope, but there is assurance, of harmonic conditions in the signs of the times and in the constantly increasing acceleration of progress.

A BEGINNING AND NOT AN END

It is argued that the Stoics and other philosophers of ancient Greece attained the perfection of self-control, and successfully suppressed, and even eliminated, all of the passions and desires which so commonly dominate man, and attained thereby a state of happiness that is quite unknown in the present times of ostentation and ambition; but that the result was a state of lethargic indifference, that became more fatal to growth and progress in the end than any known condition of tumult and competition in the history of the race.

This is undoubtedly a just arraignment of the result of the Grecian philosophical teachings but, at the same time, the reason for so unhappy a result is not difficult to find.

The Greeks cultivated self-control and the harmonic conditions growing out of it as an end, and not as a preparatory means to growth. They prepared a weedless and wormless soil within the mind, but in it planted poppies, breathed of their poisonous perfume, and slept the sleep of indifference, which leads to the sleep called death.

Since the time of the Stoics, the world has been told by the God-Man Jesus of Nazareth, that living means growing, that true happiness is gained only through works in the service of something, that the necessary attribute of perfect manhood is spontaneous altruism, and that there is no other road towards growth, refinement, spirituality and happiness than along the way made easy by consistent altruism.

During the time that has passed since the power and glory of Hellas began to wane, mankind has had experience with the forces of nature and the efficacy of machinery to teach the great universal law of compensation, which is also the law of happiness. This great law prescribes that there shall be no balance without support or motion, no poise without alertness, no life without growth, and no happiness without service.

Learning a wise lesson from the law of compensation, man has come to appreciate the value of a wormless and weedless soil, but he has learned to plant in it trees that bear altruistic fruit, instead of the poppy of sloth and indifference, which is now classed as a poisonous weed; he has learned to clean and polish the journals of his engines and has invented balance wheels to regulate, and ball bearings to accelerate, their power; but not for the purpose of idleness.

The decadence of Greek manhood was not the result of culture, but the result of the uses to which it was put, and hence we should not condemn culture, nor cultivate friction, as an antidote for decadence, because Greek civilization did not defend itself against assault and decay, but, rather, let us emulate the good they achieved, and cultivate the power they attained, and use them as a beginning and not as an end.

APPENDICES

APPENDIX A

THE INFLUENCE OF FEAR IN DISEASE

By Dr. Wm. H. Holcomb

Our sanitarians are doing a good work in exploring the physical causes of disease, and endeavoring to protect the individual and the public health. But there is a higher and larger sphere of causes which they have seldom penetrated, and of whose existence even many of them seem to be ignorant. I allude to the extraordinary influence of affection and thought, or of emotion and ideas, in the causation and prevention of disease.

The body is a mirror, in which all the states of the soul are reflected. We are familiar with the wonderful effects of the will, the passions, the emotions, of the imagination, sympathy, hope, fear, faith, and confident expectation upon the physical system. We are accustomed to regard the phenomena as illustrations of the fact that the soul can, under certain circumstances, act powerfully upon the body, with the tacit assumption, however, as a general rule, that the body executes all the functions by chemical or mechanical law, without the necessary intervention of any mental influences whatever. This is the great illusion of the materialist.

Imagination, intellect, will, emotion, faith, hope, expectation, etc., are only states or modes of the soul's own life, and they are in perpetual activity, whether we are conscious of it or not. The operations of the soul of which we are not conscious, are almost infinite in comparison with the very small portion of them which comes at any moment within the range of our external consciousness. The soul organizes its own body in the womb of the mother, holds all its parts together in due order and functional activity during life, and when he quits it at death, its material tenement falls into dissolution.

The mind of man is constantly at work, silently pervading every tissue of his body by its vital influence, repeating itself in every function, throbbing in the heart, breathing in the lungs, reflecting itself in the blood, weaving its own form into every act of nutrition, realizing its own life in every sensation, and working its own will in every motion. The power of the mind over the body indeed! There is no power in the body, but in the mind, for the body is the mind, translated into flesh and blood.

When a limb is broken – the bones shattered, the flesh torn, the blood-vessels severed, the nerves lacerated, what can the surgeon or doctor do to repair the injury? A little outside mechanical work. He ligates, he stitches, he plasters, he fixes the parts in apparatus so they will remain motionless in the natural position. He can do no more. The soul which creates the body and keeps it in health, repairs it when injured. By her own occult forces she regulates the movement of the blood and development of nerve power, the chemical decomposition and re-combination, going on in every tissue, according to ideas and models implanted upon her by the Divine Mind, the Over-Soul of the universe.

The old writers call this wonderful power the vis medicatrix naturi, the curative power of nature. Swedenborg, for whom nature has no powers underived from spiritual sources, teaches that this vital power is the soul itself. His view that the soul itself acts unconsciously to our perceptions in the development and conservation of the body is advocated by Morell in his "Elements of Psychology," and is highly spoken of by Professor William B. Carpenter.

When we have constructed a true psychological pathology, we shall understand clearly why and how it is that fear can turn the hair gray in a single night; that a mother's milk can be poisoned by a moment of terror; that the heart may be paralyzed by a sudden joy or sorrow; that dyspepsia, paralysis, and many other diseases are produced by mental worry and fret and the brain-fag of overwork and anxiety. Yea, we will understand that away back of all physical causation, the roots of our disease originate in the spiritual conditions of the race, in our false religions, our false philosophies, our false way of thinking, our false relations to God and each other.

The most extensive of all the morbid mental conditions which reflect themselves so disastrously on the human system, is the state of fear. It has many degrees or gradations, from the state of extreme alarm, fright, or terror, down to the slightest shade of apprehension of impending evil. But all along the line it is the same thing – a paralyzing impression upon the centers of life which can produce, through the agency of the nervous system, a vast variety of morbid symptoms in every tissue of the body.

We have very seldom reflected upon the fact that fear runs like a baleful thread through the whole web of our life from beginning to end. We are born into the atmosphere of fear and dread, and the mother who bore us had lived in the same atmosphere for weeks and months before we were born. We are surrounded in infancy and childhood by clouds of fear and apprehension on the part of our parents, nurses, and friends. As we advance in life we become, instinctively or by experience, afraid of almost everything. We are afraid of our parents, afraid of our teachers, afraid of our playmates, afraid of ghosts, afraid of rules and regulations and punishments, afraid of the doctor, the dentist, the surgeon. Our adult life is a state of chronic anxiety, which is fear in a milder form. We are afraid of failure in business, afraid of disappointments and mistakes, afraid of enemies, open or concealed; afraid of poverty, afraid of public opinion, afraid of accidents, of sickness, of death, and unhappiness after death. Man is like a haunted animal from the cradle to the grave, the victim of real or imaginary fears, not only his own, but those reflected upon him from the superstitions, self-deceptions, sensory illusions, false beliefs and concrete errors of the whole human race, past and present.

If fear produces disease, acute or chronic, suddenly or gradually, through the correlations existing between the spirit and the body, how can there be a genuinely and perfectly healthy man or woman in the world? There is none.

That fear does produce all kinds of disease, has been frequently observed and fully substantiated by the medical profession. Dr. Tuke, in his admirable book, "Influence of the Mind upon the Body," cites well authenticated instances of the following diseases as having been produced by fear or fright: Insanity, idiocy, paralysis of various muscles and organs, profuse perspirations, cholerina, jaundice, turning of the hair gray in a short time, baldness, sudden decay of the teeth, nervous shock followed by fatal anæmia, uterine troubles, malformation of embryo through the mother, and even skin disease – erysipelas, eczema, and impetigo.

We observe in this list that fear not only affects the mind and the nervous and muscular tissues, but the molecular chemical transformations of the organic network, even to the skin, the hair, and the teeth. This might be expected of a passion which disturbs the whole mind, which is represented or externalized in the whole body.

Dr. Tuke reiterates the fact which has been so frequently observed, that epidemics owe a great deal of their rapid extension and violence to the panic of fear which exists among the people. When yellow fever, cholera, smallpox, diphtheria, and other malignant diseases obtain a footing in a community, hundreds and thousands of people fall victims to their own mental conditions, which invite the attack and insure its fatality. When the disease was new and strange, as the yellow fever was to the interior in its visitation in 1878, when the doctors were not familiar with it, the nurses not trained to it, the people, having no confidence in its management, lost hope, their fears became excessive, and consequent mortality was frightful.

How does fear operate upon the body to produce sickness? By paralyzing the nerve centres, especially those of the vasomotor nerves, thus producing not only muscular relaxation, but capillary congestions of all kinds. This condition of the system invites attack, and there is no resilience, or power of resistance. The gates of the citadel have been opened from within, and the enemy may enter at any point.

What determines the specific nature of the disease which attacks a person thus prostrated by fear? Men are frequently prostrated by fear in storms or fire or earthquakes or accidents, and no disease results. It is because they have been not thinking and brooding over any special morbid conditions. But in an epidemic, say of yellow fever, the subjects connected with the disease are strongly pictured on the mind. They are talked of, read about, discussed and written about, until the mind is full of images of fever, delirium, black vomit, jaundice, death, funerals, etc. When such is the case, no microbes or bacteria are needed to produce an outburst of yellow fever. The whole mass of horrors already stamped upon the mind is simply reflected and repeated in the body.

"As a man thinketh, so is he," said Solomon. Thoughts become things, apprehensions take form and substance, and lo! the disease. In the height of his happiness and prosperity, Job permitted himself to brood in silent fear over the possibility of losses and misfortunes, and he had at last to exclaim, "The thing which I greatly feared has come upon me."

Sudden and great fears are not frequent. The fears of every day, the constant apprehensions and anxieties of life, which are really fears of impending evil, prey upon our vitality and lessen our power of resisting, so that any passing disease may be photographed on our minds and seen upon our bodies.

Fear is itself a contagious disease, and is sometimes reflected from one to another mind with great rapidity. It needs no speech or sign to propagate it, for by psychological laws we are just beginning to comprehend, it passes from one to another, from the healthy to the sick, from the doctor or the nurse to the patient, from the mother to the child. Thus malignant influences may be cast around us by even our best friends and would-be helpers, under whose baleful shadow, without our even knowing of its existence, we and our children may sicken and die.

The summer of 1888 was signalized by a moderately severe epidemic of yellow fever at Jacksonville, Florida, and a very extensive epidemic of fear throughout the Southern states. The latter disease was much more contagious than the former, and much less amenable to treatment. This mental malady visited every little town, village, and railway station, and kept the people in a chill of trepidation for many weeks. This causeless and senseless terror originated many precipitate and unjust measures of self-defense. Under its influence public and private rights were disrespected, and the panic greatly intensified. In a few cases the refugee was driven from the door, the hungry left unfed, the sick unattended. There was exhibited on a small scale, here and there, that same principle of terror which is manifested in a burning theatre, on a sinking ship, or in a stampeded army, when brave men suddenly become cowards, and wise men fools, and merciful men brutes.

Truly, something ought to be done for the moral treatment of yellow fever.

I will relate an anecdote of Dr. Samuel Cartwright, of Natchez, Mississippi, which furnishes an ideal type for the mental treatment of yellow fever.

It was away back in the thirties, and yellow fever was prevailing in New Orleans, and the places above it were in a state of watchful fear. A young Northern teacher, trying to return home, started from Woodville, Mississippi, and arrived at Natchez about midnight in a high fever. Dr. Cartwright was immediately called in. Early in the morning he summoned the officers of the hotel and all the regular boarders into the parlor and made them a little speech. "This young lady," he said, "has yellow fever. It is not contagious. None of you will take it from her; and if you will follow my advice you will save this town from a panic, and a panic is the hotbed of an epidemic. Say nothing about this case. Ignore it absolutely. Let the ladies of the house help nurse her, and take flowers and delicacies to her, and act altogether as if it were some every-day affair, unattended by danger. It will save her life, and perhaps in the long run many others."