li JOCK nr-ifc^-rssS r ^ ,fp ft" """ " ^MS IGtbrarg Its Aim NOT Training in the well-known Arts, Sciences or Businesses, but Cultivation of the Real Personality for Successful Living in any Art, Science or Business, Ita JII)Uos0tif)ij The Highest Human Science is the Science of Practical Indi- vidual Culture. The Highest Human Art it the Art of Making the Most of the Self and its Career. One Science- Art stands Supreme: The Science- Art of Success- ful Being, Successful Living, Successful Doing. Ills Etgltt Suglmtaijs of Jloiurr The Highway of Bodily and Mental Health. The Highway of Dauntless Courage-Confidence. The Highway of the Controlled Whirlwind. The Highway of Symmetrically Great Will-Power. The Highway of Variously Growing Mind-Power. The Highway of Physical and Psychic Magnetism. The Highway of Expanding Practical Ability. The Highway of the Arthurian White Life. It* imtbl? (goal Supreme Personal Well-Being and Actual Financial Betterment 110 #ktltoD Exactly What to Do and How to Do Exactly That "Power of Will," (Travels Seven Highways). "Power for Success," (Travels Eight Highways). 1 "The Personal Atmosphere," (Suggests all Highways). "Business Power," (Travels Seven Highways). 1 "The Culture of Courage," (Travels Four Highways). 1 "Practical Psychology," (Travels Six Highways). 8 If mi are tnuttefe to rntrr one or more of f hr Eight IHghtttaijfi attb to altarr in thr labor ano mmtroB of ntanu. nom on tlye patlj of ^rrannal betterment 1 See announcement at back of this volume. 2 In preparation. POWER OF WILL A PRACTICAL COMPANION-BOOK FOR UNFOLDMENT OF SELFHOOD THROUGH DIRECT PERSONAL CULTURE. BY FRANK CHANNING HADDOCK, PH.D. Founder of THE POWER-BOOK LIBRARY. Author of " POWKR FOR SUCCESS," "THE CULTURE OF COURAGB," "BUSINESS POWER," &c., &c., fn fffve parts: EMBRACING THE THEORY AND PRACTICE OF A GROWING WILL; DIRECT CONTROL OF THE PERSONAL " FACULTIES ;" AND SUCCESS IN THE CONDUCT OF AFFAIRS. foundation: Vital Education is the Evolution of Consciousness. THIRTIETH EDIION. 1914 THE PELTON PUBLISHING Co., MERIDEN, CONNECTICUT. L. N. FOWLER & Co. 7 Imperial Arcade, and 4 & 5 Imperial Buildings, Ludgate Circus, London, England. Copyright, 1907, by FRANK C. HADDOCK, AUBURKDALB, MASS. Copyright, 1907, REGISTERED AT STATIOWBRS HAI LONDON, ENGLAND. :?RKSS OP THK HORTON PRINTING Co. , CONN. TO UNWAVERING FRIBND MASTER OP INITIATIVB INSPIRATION 2C4SGU PREFACE. THIS book comes to you as a Well- wisher, a Teacher, and a Prophet. It will become a Teacher if you will honestly try to secure mental reaction upon it ; that is, if you will resolve to THINK to Think with it and to Think into it. It will be Prophet of a higher and more successful living if you will persistently and intelligently follow its requirements, for this will make yourself a completer Manual of the Perfected Will. But remember ! This book cannot think for you ; THAT IS THE TASK OF YOUR MIND. This book cannot give you greater power of Will ; THAT IS FOR YOURSELF TO ACQUIRE BY THE RIGHT USE OF ITS CONTENTS. This book cannot hold you to persistence in self-culture ; THAT IS THE TEST OF YOUR WlLL. This book is not magical. It promises nothing occult or mysterious. It is simply a call to practical and scien- tific work. If you will steadfastly go on through the requirements marked out, this book will develop within you highest wishes of welfare for self, it will make you a teacher of self, it will inspire you as a prophet of self brought to largest efficiency. ALL NOW RESTS WITH YOU ! ! PREFACE TO THE SECOND EDITION. a pOWER OF WILL" has been a pioneer in its I chosen field the only book of its kind, the only kind of its class, the only class in the world. A number of writers, literary and otherwise, have since followed the pathway thus pointed out, some of them exhibiting scant regard for magnanimity, that virtue which, seemingly demanded by the much-exploited " New Thought," is without spiritual littleness and is ever fair in acknowledgments. The author bids all such, Take and confess if they are true knights of the larger age, but, an' they cannot stand so high, Take for their own that which birth forbids creating, since our world life is so great, and in its abundance every mind may claim to live, even that of the humblest parasite. " Many a frog mas- querades in the costume of a bird." In the present edition numerous changes from the first will appear, and considerable new matter has been inserted. The substance of the book, however, save for some minor details, remains practically untouched. It has seemed best not to recast Part I, as to have done so would have meant writing a new book ; the working exer* cises are altogether as they were in the former edition, except that quite a little useless verbiage and space have been obviated by condensation. The kindness with which the book has been received, its literary deficiencies being overlooked in view of its practical purpose, and the evidences given by students vi Preface to the Second Edition. that the work has helped many to a larger growth and a better self-handling, have inspired the present revision. The statement of one, just written to the author, represents the actual appreciation of a host: "' Power of Will" 1 has been a wonderful help to me in character-building, but I wish to make an exhaustive study of it, and really need it on my desk all the time." The volumes of the Power-Book Library have sought always to be clear, plain, practical, sane and helpful, and neither chicanery nor suspicious " occultism " has to the author been conscious in mind or mood or work. And so, good fortune attend both the book and the student STATEMENT OF GENERAL PRINCIPLES. i. The goal of evolution is psychic person. Person acts behind the mask of body. The basic idea of person is self-determined unfold- ment The central factor in such unfoldment is Will. Will is a way person has of being and doing. A certain complex of our ways of being and doing constitutes mind. Mind operates on two levels : one on that of aware- ness, the other on that of the subconscious. In the subconscious realm of person the evolutionary phases of heredity, habit, established processes, exhibit. In the field of awareness the phase of variation, both by reason of external stimulus and by reason of psychic freedom, appears. But organized person is inherently restless. The Will exhibits the law of discontent. Restless- ness of organism develops Will. Person unfolds by control and use of Will The Will must take itself in hand for greatest per- sonal completeness. 2. Personal life is a play between powers without and powers within the central function of Will. Personal life ends in subjection to such external powers, or rises to mastery over them. Tii viii Statement of General Principles. 3. The Will grows by directed exercise. Exercise involves the use of its own instruments body, mind, the world. The only method which can strengthen and ennoble Will is that which puts into action itself in con- junction with its furniture. This method, persistently followed, is certain to gire to the Will mighty power, and to enlarge and enrich person. THE SCIENCE OF OUR PRESENT IDEAL. THE goal of the book before you may be presented by the following quotations from " Brain and Person- ality," by William Hanna Thomson, M.D. : "A stimulus to nervous matter effects a change in the matter by calling forth a reaction in it. This change may be exceedingly slight after the first stimulus, but each repetition of the stimulus increases the change, with its following specific reaction, until by constant repetition a permanent alteration in the nervous matter stimulated oc- curs, which produces a fixed habitual way of working in it. In other words, the nervous matter acquires a special way of working, that is, of function, by habit. " From the facts which we have been reviewing, we arrive at one of the most important of all conclusions, namely, that the gray matter of our brains is actually plastic and capable of being fashioned. It need not be left with only the slender equipment of functions which Nature gives it at birth. Instead, it can be fashioned artificially, that is, by education, so that it may acquire very many new functions or capacities which never come by birth nor by inheritance, but which can be stamped upon it as so many physical alterations in its proplasmic substance. "This well-demonstrated truth is of far-reaching significance, because it gives an entirely new aspect to the momentous subject of Education." It would seem to be perfectly evident that the more direct the efforts of ix x The Science of Our Present Ideal. education become, that is to say, the more surely attention is concentrated upon the alteration for improvement of nervous matter and the development of mental powers rather than to the mastering of objective studies, many of which must prove of little benefit in actual life, the more nearly will education approach its true goal power in self and ability for successful handling of self with all its powers. This is the method of The Power-Book Lib- rary, the ideal of which is not mastery of books, but sovereign use of the growing self. " Most persons con- ceive of education vaguely as only mental, a training of the . mind as such, with small thought that it involves physical changes in the brain itse/f ere it can become real and permanent. But as perfect examples of education as can be named are ultimately dependent upon the sound condition of certain portions of the gray matter which have been ' educated ' for each work." " The brain must be modified by every process of true special education. " We can make our own brains, so far as special men- tal functions or aptitudes are concerned, if only we have Wills strong enough to take the trouble. By practice, practice, practice, the Will stimulus will not only organize brain centers to perform new functions, but will project new connecting, or, as they are technically called, association fibres, which will make nerve centers work together as they could not without being thus associated. Each such self- created brain center requires great labor to make it, because nothing but the prolonged exertion of the personal Will can fashion anything of the kind." And, since the use of any human power tends to its growth, such labor as that suggested in the pages of this book cannot fail both to develop brain centers and also to unfold mind's power in Will. " It is the masterful personal Will which makes the The Science of Our Present Ideal. xi brain human. By a human brain we mean one which has been slowly fashioned into an instrument by which the personality can recognize and know all things physi- cal, from the composition of a pebble to the elements of a fixed star. It is the Will alone which can make material seats for mind, and when made they are the most personal things in the body. " In thus making an instrument for the mind to use, the Will is higher than the Mind, and hence its rightful prerogative is to govern and direct the mind, just as it is the prerogative of the mind to govern and direct the body. " It is the Will, as the ranking official of all in man, who should now step forward to take the command. We cannot over-estimate the priceless value of such direction, when completely effective, for the life of the individual in this world. A mind always broken in to the sway of the Will, and therefore thinking according to Will, and not according to reflex action, constitutes a purposive life. A man who habitually thinks according to purpose, will then speak according to purpose ; and who will care to measure strength with such a man ? " That majestic endowment (the Will) constitutes the high privilege granted to each man apparently to test how much the man will make of himself. It is clothed with powers which will enable him to obtain the greatest of all possession self-possession. Self-possession implies the capacity for self-restraint, self-compulsion and self-direc- tion ; and he who has these, if he live long enough, can kav* any other possessions that he wants" CONTENTS. CHAPTERS. PAGE PART I. THE WILL AND SUCCESS. i CHAPTER I. The Will and its Action 3 CHAPTER II. Tests of Will 15 CHAPTER III. The Coaduct of Life 29 CHAPTER IV. Diseases of the Will 43 CHAPTER V. Training of the Will 57 CHAPTER VI. Training of the Will, continued. A Study of Moods 69 CHAPTER VII. Some General Rules 85 PART II. THE WILL AND SENSE-CULTURE. 97 CHAPTER VIII. Suggestions for Practice 99 CHAPTER IX. Exercises for the Eye in CHAPTER X. Exercises for the Ear 123 CHAPTER XI. Exercises in Taste 133 CHAPTER XII. Exercises in Smell 141 CHAPTER XIII. Exercises in Touch 149 CHAPTER XIV. Exercises for the Nerves . . . .157 CHAPTER XV. Exercises for the Hands 167 CHAPTER XVI. Exercises in Steadiness 175 CHAPTER XVII. General Health 183 PART III. MENTAL REGIME. 193 CHAPTER XVIII. Exercises in Attention 195 CHAPTER XIX. Attention in Reading 205 CHAPTER XX. Attention in Thinking 213 CHAPTER XXI. Exercises in Memory 225 CHAPTER XXII. Exercises in Imagination .... 237 CHAPTER XXIII. Diseases of the Imagination . . 253 xii Contents. xiii PAGB PART IV. DESTRUCTION OF HABIT. 259 CHAPTER XXIV. Destruction of Immoral Habits . 261 CHAPTER XXV. Correction of Other Habits . . 283 PART V. CONTACT WITH OTHER PEOPLE. 303 CHAPTER XXVI. The Will in Public Speaking . . 305 CHAPTER XXVII. Control of Others ....... 317 CHAPTER XXVIII. The Child's Will ....... 329 PREFATORY MATTERS. ing W ill is " O Living Will " .................... 2 " The Will is the Man " ................ 14 " Balance " ...................... 28 " Sense Joys " ..................... 42 "Be Master" ..................... 56 " Heed Not Thy Moods " ................ 68 " The Great Psychic Factor " ............. 84 " The King " . ..................... 96 Resolution ...................... 98 "The Riddle" ..................... no "The Soul and the Ear" ................ 122 "Taste" ........................ 132 "The Fragrance" ................... 140 "Self and Worlds" ................... 148 "Harmony" ...................... 156 "The Hand" ...................... 166 "Bubbles" ...................... 174 "Health" ....................... 182 "Thy Self" ...................... 192 "What Seest Thou?" . . . .............. 194 " Who Reads ? " .................... 204 "Thought" ... ............. ....... 212 " Remembered " .................... 224 "How Came Imagination?" .............. 236 " Who Hath Wisdom ? " ................ 252 Quotation from Field ................. 258 " We Live By Sacrifice Alone " ............. 260 " 'T is Wise Surrender Crowns the King " ........ 282 " Speech " ....................... 302 " Eloquence " ...................... 304 " Knighted " ...................... 316 "The Will of the Child" ................ 328 THE MASTER SPIRIT. (% faster Spirit wtbtfy none f brafamg fora to probe its skill: It fcat& tfce Stmt of % Sun, ftt cosimt oto PART I. THE WILL AND SUCCESS. ' O living Will, thou shalt endure When all that seems shall suffer shock." TlMlfYSOlC. POWER OF WILL. CHAPTER I. THE WILL AND ITS ACTION. JT APPEARS in mere naked protoplasm as a self-determined contractility. In zoospores, spermatozoids, etc., it attains a variety of action. In animal and vegetal persons it occurs as a common function, controlling the general movements of the protoplasms in contact. With the appearance of nerve cells and muscles, its range both of excitation and of execution is vastly enlarged. ; Van Norden. The human Will involves mysteries which have never been fathomed. As a " faculty " of mind it is, nevertheless, a familiar and practical reality. There are those who deny man's spiritual nature, but no one calls in question the existence of this power. While differences obtain among writers as to its source, its constitution, its func- tions, its limitations, its freedom, all concede that the Will itself is an actual part of the mind of man, and that its place and uses in our life are of transcendent impor- tance. Disagreements as to interpretations do not destroy facts. The Will is sometimes defined as the "faculty of conscious, and especially of deliberative action." Whether 4. The Will and Its Action. the word "conscious" is essential to the definition may be questioned. Some actions which are unconscious are, nevertheless, probably expressions of the Will ; and some involuntary acts are certainly conscious. All voluntary acts are deliberative, for deliberation may proceed " with the swiftness of lightning," as the saying goes, but both deliberation and its attendant actions are not always conscious. A better definition of the Will, therefore, is "THE POWER OF SELF-DIRECTION." This power acts in conjunction with feeling and knowledge, but is not to be identified with them as a matter of definition. Nor ought it to be confounded with desire, nor with the moral sense. One may feel without willing, and one may will contrary to feeling. So the Will may proceed either with knowledge or in opposition thereto, or, indeed, in a manner indifferent. Oftentimes desires are experienced which are unaccompanied by acts of Will, and the moral sense frequently becomes the sole occasion of willing, or it is set aside by the Will, what- ever the ethical dictates in the case. PRESENT DEFINITIONS. The Will is a way a person has of being and doing, by which itself and the body in which it dwells are directed. It is not the Will that wills, any more than it is the perceptive powers that perceive, or the faculty of imagi- nation that pictures mental images. The Will is the Soul Itself Exercising Self-direction." " By the term Will in the narrower sense," says Royce, "one very commonly means so much of our mental life as involves the attentive guidance of our conduct." When person employs this instrumental power, it puts forth a Volition. A Volition is the willing power in action. The Will is the Man. 5 All Volitions are thus secondary mental commands for appropriate mental or physical acts. Obedience of mind or body to Volitions exhibits the power of the Will. No one wills the impossible for himself. One caa- not will to raise a paralyzed arm, nor to fly in the air without machinery. In such cases there may be desire to act, but always mind refuses to will that is, to put forth a Volition, which is a secondary command when obedience, of the mind itself, or of the body, is known to lie beyond the range of the possible. The Will may be regarded as both Static and Dynamic. In the one case- it is a power of person to originate and direct human activities ; in the other case, it is action of person for these ends. Thus, one is said to be possessed of a strong Will (the static) when he is capable of exerting his mind with great force in a Volition or in a series of Volitions. The quality of his Will is manifest in the force and persist- ence of his Volitions or his acts. The manifested Will then becomes dynamic ; his Volitions are the actions of the mind in self-direction. Hence, the Will is to be regarded as an energy, and, according to its degree as such, is it weak, or fairly developed, or very great. " It is related of Muley Moluc, the Moorish leader, that, when lying ill, almost worn out by incurable disease, a battle took place between his troops and the Portuguese, when, starting from his litter at the great crisis of the fight, he rallied his army, led them to victory, and then instantly sank exhausted, and expired." Here was an exhibition of stored-up Will-power. So, also, Blondin, the rope-walker, said : " One day 6 The Will and Its Action. I signed an agreement to wheel a barrow along a rope on a given day. A day or two before I was seized with lumbago. I called in my medical man, and told him I must be cured by a certain day; not only because I should lose what I hoped to earn, but also forfeit a large sum. I got no better, and the evening before the day of the exploit, he argued against my thinking of carrying out my agreement. Next morning when I was no better, the doctor forbade my getting up. I told him, ' What do I want with your advice ? If you cannot cure me, of what good is your advice ? ' When I got to the place, there was the doctor, protesting I was unfit for the exploit. I went on, though I felt like a frog with my back. I got ready my pole and barrow, took hold of the handles and wheeled it along the rope as well as ever I did. When I got to the end I wheeled it back again, and when this was done I was a frog again. What made me that I could wheel the barrow ? It was my reserve- Will" Power of Will is, first, mental capacity for a single volitional act : A powerful Will, as the saying is, means the mind's ability to throw great energy into a given com- mand for action, by itself, or by the body, or by other beings. This is what Emerson calls " the spasm to collect and swing the whole man." The mind may, in this respect, be compared to an electric battery ; discharges of force depend upon the size and make-up of the instrument; large amounts of force may be accumulated within it ; and by proper ma- nipulation an electric current of great strength may be obtained. There are minds that seem capable of huge exercise of Will-power in single acts and under peculiar circumstances as by the insane when enraged, or by ordinary people under the influence of excessive fear, or by exceptional individuals normally possessed of remark- The Will is the Man. 7 able mental energy. So, power of Will may, as it were, be regarded as capable of accumulation. It may be looked upon as an energy which is susceptible of in- crease in quantity and of development in quality. The Will is not only a dynamic force in mind, it is also secondly, a power of persistent adherence to a purpose, be that purpose temporary and not remote, or abiding and far afield in the future ; whether it pertain to a small area of action or to a wide complexity of interests involving a life-long career. But what it is in persistence must depend upon what it is in any single average act of Volition. The Will may exhibit enormous energy in isolated instances while utterly weak with reference to a continuous course of conduct or any great purpose in life. A mind that is weak in its average Volitions is incapable of sustained willing through a long series of actions or with reference to a remote purpose. The cultivation, therefore, of the Dynamic Will is essential to the possession of volitional power for a successful life. " A chain is no stronger than its weakest link." Development of Will has no other highway than absolute adherence to wise and intelligent resolutions. The conduct of life hinges on the Will, but the Will depends upon the man. Ultimately it is never other than his own election. At this point appears the paradox of the Will : The Will is the soul's power of self -direction ; yet the soul must decide how and for what purposes this power shall be exercised. It is in such a paradox that questions of moral free- dom have their origin. The freedom of the Will is a vexed problem, and can here receive only superficial dis- cussion. The case seems to be clear enough, but it is too metaphysical for these pages. 8 The Will and Its Action. PRESENT THEORY OF WILL. " The Will," says a French writer, " is to choose in order to act." This is not strictly true, for the Will does not choose at all. The person chooses. But in a general or loose way the Will may be now defined as a power to choose what the man shall do. The choice is always followed by Volition, and Volition by appropriate action. To say that we choose to act in a certain way, while ab- staining from so doing, is simply to say either that, at the instant of so abstaining, we do not choose, or that we cease to choose. We always do what we actually choose to do, so far as mental and physical ability permit. When they do not permit, we may desire, but we do not choose in the sense of willing. In this sense choice in- volves some reason, and such reason must always be sufficient in order to induce person to will. A Sufficient Reason is a motive which the person approves as ground of action. This approval precedes the act of willing, that is, the Volition. The act of willing, therefore, involves choice among motives as its necessary precedent, and decision based upon such selection. When the mind approves a motive, that is, constitutes it Suffi- cient Reason for its action in willing, it has thereby chosen the appropriate act obedient to willing. The mind frequently recognizes what, at first thought, might be regarded as Sufficient Reason for Volition, yet refrains from putting forth that Volition. In this case other motives have instantaneously, perhaps unconsciously, constituted Sufficient Reason for inaction, or for action opposed to that immediately before considered. We thus perceive four steps connected with the act of willing : i. Presentation in mind of something that may be done; The Will is the Man. 9 2. Presentation in mind of motives or reasons re- lating to what may be done ; 3. The rise in mind of Sufficient Reason ; 4. Putting forth in mind of Volition corresponding to Sufficient Reason. As Professor Josiah Royce remarks in " Outlines of Psychology," " We not only observe and feel our own doings and attitudes as a mass of inner facts, viewed all together, but in particular we attend to them with greater or less care, selecting now these, now those tendencies to action as the central objects in our experience of our own desires." "To attend to any action or to any tendency to action, to any desire, or to any passion, is the same thing as 'to select,' or 'to choose,' or 'to prefer,' or ' to take serious interest in,' just that tendency or deed. And such attentive (and/rar^Va/) preference of one course of conduct, or of one tendency or desire, as against all others present to our minds at any time, is called a volun- tary act." This is in effect the view of the author taken ten years before the writing of the first edition of the present work. A motive is an appeal to person for a Volition. " A motive cannot be identified with the Volition to act, for it is the reason of the Volition. The identification of motives and Volitions would involve us in the absurdity of holding that we have as many Volitions as motives, which would result in plain contradiction." And, it may also be remarked, " a motive is not an irresistible ten- dency, an irresistible tendency is not a desire, and a desire is not a Volition. In short, it is impossible to identify a Volition or act of Will with anything else. It is an act, sui generis." But while motives must be constituted Sufficient Rea- sons for willing, the reason is not a cause ; it is merely an IO The Will and Its Action. occasion. The cause of the act of Will is the person, free to select a reason for Volition. The occasion of the action of Volition in mind is solely the motive approved. Motives are conditions ; they are not causes. The testi- mony that they are not determining conditions stands on the validity of the moral consciousness. The word " ought " always preaches freedom, defying gospelers and metaphysicians of every pagan field. FREEDOM. Moreover, the phrase "freedom of will " is tautology, and the phrase " bondage of will" is contradiction of terms. To speak of the freedom of the Will is simply to speak of the Will's existence. A person without power to decide what he shall do is not a complete organism. Will may not exist, but if there is any Will in mind, it is free. Will may be weak, but within the limitations of weakness, freedom nevertheless obtains. No bondage exists in the power of person to will somewhat. Bondage may obtain in the man, by reason of physical disorders, or of mental incapacity, or of moral perversion, or, perhaps, of environment. For the Will " does not sensate : that is done by the senses ; it does not cognize : that is done by the intellect ; it does not crave or loathe an object of choice : that is done by the affections ; it does not judge of the nature, or value, or qualities of an object : that is done by the intellect ; it does not moralize on the right or wrong of an object, or of an act of choice : that is done by the conscience (loosely speaking); it does not select the object to be chosen or to be refused, and set it out distinct and defined, known and discriminated from all others, and thus made ready, after passing under the review of all the other The Will is the Man. II faculties, to be chosen or refused by the Will : for this act of selecting has already been done by the intellect." The operations of the sense perceptions, of the intel- lect and of the moral powers may thus be inadequate, and there may be great difficulty in deliberating among motives, and even inability to decide which motive shall rule, but these weaknesses obtain in the mind or the man, they do not inhere in the Will. This does not surrender the freedom of the Will by shifting it from a faculty the definition of which makes it free to the person which may or may not be free, because any bondage of person has before it actual freedom as the result of development, education and moral influences. The action of Will is not determined by motive but by condition of person, and, to a degree, except under the oppression of disease, the person may always raise any motive to the dignity of Sufficient Reason. Most people experience some bondage to evil, but the bondage of evil lies in the fact that the evil self tends to select a motive whose moral quality is of a like character. Accountability springs from this that evil has been permitted to establish that tendency. " A force endowed with intelligence, capable of forming purposes and pur- suing self-chosen ends may neglect those rules of action which alone can guide it safely, and thus at last wholly miss the natural ends of its being." As Samuel Johnson says : " By trusting to impres- sions a man may gradually come to yield to them and at length be subject to them so as not to be a free agent, or, what is the same thing in effect, to suppose that he is not a free agent." " As to the doctrine of necessity, no man believes it. If a man should give me arguments that I did not see, though I could not answer them, should I believe that I did not see ?" it Tht Witt and Its Action. Hence the sway and the Talue of moral character in the arena of Will. A person of right character tends to constitute right motives Sufficient Reason for Volitions. The Will, therefore, is under Jaw, for it is a part of the universal system of things. It must obey the general laws of man's being, must be true to the laws of its own nature. A lawless Will can have no assignable object of existence. As a function in mind it is subject to the in- fluences of the individual character, of environment and of ethical realities. But in itself it discloses that all Volitions are connected with motives or reasons, that every Volition has its Sufficient Reason, and that no Volition is determined solely by any given reason. To suppose the Will to act otherwise than as required by these laws is to destroy its meaning. A lawless Volition is not a free Volition, it is no Volition. Lawless Volition is caprice. Capricious Volitions indicate a mind subject to indeterminate influences. When an individual is in such a state, we say that he is a slave, because he is with- out power to act intelligently for a definite purpose and according to a self -chosen end. Will is not free if k is not self-caused, but to be self- caused, in any true sense, it must act according to the laws of its own being. Law is the essence of freedom. Whatever is free is so because it is capable of acting out unhindered the laws of its nature. The Will cannot transcend itself. It is not necessary that it should transcend its own nature in order to be free. A bird is free to fly, but not to pass its life under water. A bird with a broken wing cannot fly ; neverthe- less flight is of the freedom of bird-nature. And limita- tions upon bird-nature are not limitations upon such freedom. Induced limited states of individual minds The Witt is the Man. 13 cannot set aside the free ability of Will to act according to its fundamental nature. The following, written of Howard the philanthropist, is a good illustration of the Will (a) as static, (&) as dyna- mic, (c) as an energy, (//) as controlled by the mind, (<) as free, and (/) as determined by character what the in- dividual makes himself to be : " The (<:) energy of his () determination was so great, that if, instead of being habitual, it had been () shown only for a short time on particular occasions, it would have appeared a vehement impetuosity ; but, by being uninter- mitted, it had an equability of manner which scarcely appeared to exceed the tone of a calm constancy, it was so totally the reverse of anything like turbulence or agita- tion. It was the calmness of an intensity, ( '2 4 Tests of Will. wards used with more complete consciousness, of bring- ing before me the characteristics of this or that great artist, to whose works I had devoted great attention." That the power of creating such luminous mental vision can be acquired by strenuous Will may be doubted ; but there are minds that have frequent flashes of clear picto- rial innersight, in which objects seem to appear with all the vividness of sunlit reality, although they can never command this experience at will. If possessed, the gift, as Goethe calls it, is, however, subject to summons and control, as seen in his case and in that of many artists. A secondary quality of mental vision, in which ideas of things, more or less vague and confused, and similar as- semblages of objects, arise, is by common testimony a matter of determined cultivation. Professions which require regular public speaking, as of the ministry or the law ; the massing of facts before the mind, as in the trial of jury cases ; the forming of material shapes and their organization into imaginary mechanisms, as in invention ; the grasp of details and comprehensive plans, as in large business enterprises and military operations ; all fur- nish illustrations of the truth that not original endowment alone, but energetic exercise of Will, is requisite to suc- cess. Ideas, relations, objects and combinations may be made more vivid and real by resolution of the mind and persistent practice. Failures in these fields are frequently due to the fact that the Will does not force the mind to see things as details and as complex wholes. The strong Will enables the mind to recall, with growing intensity, objects, mechanisms, assemblages of facts and persons, outlines of territory, complex details and laws of enterprise, and airy fancies and huge conceptions of the worlds of real life and of ideal existence. The imagi- nation is the pioneer of progress in religion, industry, According to Your Will. 25 art and science ; but as such it is not a lawless necro- mancer without deliberate purpose. The spirit that sum- mons, guides and controls it is the soul's mysterious power of self-direction. And this power is equally sus- ceptible of being so developed as to indicate selection and exclusion or clamoring images. Hence it would seem that the mind may train and develop its own power of willing. When cultivation and improvement of Will are sought, we may say, " I will to ^vill with energy and decision ! I will to persist in willing I I will to will intelligently and for a goal! I^M to exercise the Will according to the dictates of reason and of morals ! " Some men are born with what are called " strong Wills." If these are to be reasonable Wills as well, they must be trained. For the most part Will would seem to develop and to acquire something of the " sweet quality of reason- ableness," under life-processes which are more or less unconscious and unpurposed so far as this end is con- cerned ; nevertheless, the exigencies of " getting on " are constant and unappreciated trainers. Discipline knocks men about with ruthless jocularity. "A man who fails, and will not see his faults, can never improve." Here is a grim-visaged, and oftentimes humorous school- master who gives small pity to his pupils. They must needs acquire some power of Will or demonstrate them- selves, not human, but blockheads. Much of life's suf- fering is due to the fact that force of Will is neither developed nor trained by conscious intelligent effort, and is more often devoid than possessed of rational moral quality. This is a curious thing that the Will is left like Topsy, " to grow up." Why value this power, yet Uix it " catch-as-catch-can ? " Why hinge success upon i ,, yet give it so little conscious attention? Why delegate its improvement to the indirection of " hard knocks," and dis 26 Tests of Will. appointment cankering resolution, and misfortune making water of life's blooded forces, and all manner of diseases destroying the fine fibre of mind's divine organism ? Why neglect the Will until consequence, another name for hell, oftentimes, has removed "heaven" by the diameter of the universe ? James Tyson, a bushman in Australia, died worth $25,000,000. " But," he said, with a characteristic semi- exultant snap of the fingers, " the money is nothing. It was the little game that was the fun ! " Being asked once, "What was the little game?" he replied with an energy of concentration peculiar to him : " Fighting the desert. That has been my work. I have been fighting the desert all my life, and I have won ! I have put water where was no water, and beef where was no beef. I have put fences where there were no fences, and roads where there were no roads. Nothing can undo what I have done, and millions will be happier for it after I am long dead and forgotten." " The longer I live," said Fowell Buxton, whose name is connected in philanthropy with that of Wilberforce, " the more certain I am that the great difference between men, between the feeble and the powerful, the great and the insignificant, is ENEBGY INVINCIBLE DETERMINATION a purpose once fixed, and then Death or Victory. That quality will do anything that can be done in this world ; and no talents, no circumstances, no opportunities will make a two-legged creature a MAN without it." The power, then, ot such resistless energy should with resistless energy be cultivated. " When the Will fails, the battle is lost." III. The perfect Will is high Priest of the moral self. In- deed, a tr'i cultivation of Will is not possible without According to Tour Will. 27 reference to highest reason or ideas of right. In the moral consciousness alone is discovered the explanation of this faculty of the soul. A great Will may obtain while moral considerations are ignored, but no perfection of Will can be attained regardless of requirements of high- est reason. The crowning phase of the Will is always ethical. Here is the empire of man's true constitution. Reso- lute Will scorns the word " impossible." The strong Will of large and prolonged persistence condemns whatever is unreasonable. Nobility of Will is seen in the question, " What is right ? " Napoleon exhibits the strong continu- ous Will. Washington illustrates the persistence of moral resolution. Jesus incarnates the Will whose law is holi- ness. The Will that possesses energy and persistence, but is wanting in reasonableness and moral control, rules in its kingdom with the fool's industry and the fanatical obsti- nacy of Philip the Second. " It was Philip's policy and pride to direct all the machinery of his extensive empire, and to pull every string himself. . . . The object, alike paltry and impossible, of this ambition, bespoke the nar- row mind." Thus has Motley described an incarnation of perverted wilfulness. If the "King" will not train himself, how shall he demand obedience of his subjects, the powers of body, mind and spirit ? This is the " artist " of whom Lord Lytton sang : " All things are thine estate ; yet must Thou first display the title deeds, And sue the world. Be strong ; and trust High instincts more than all the creeds." BALANCE. Full waves, full tides, swing in from out the vast, Lapping and dashing, breasting up the marge ; Yet ever gently turned, or backward cast In sullen wrath. The steadfast shore comes large. Here meet two infinites, equal, face to face, In wage titanic for all time and space. To urge right onward this the Will's high course; And this to stand, a soul of adamant. The sea recedes : force triumphs over force ; Crumbles the shore: the waves their vicVry chant. Lo, at the heart of Power's war untimed Emerges soul undaunted and sublimed. THE AUTHOR. CHAPTER III. THE CONDUCT OF LIFE. JESOLVE is what makes a man manifest; not puny resolve, not crude determinations, not errant purpose but that strong and inde- fatigable Will which treads down difficulties and danger, as a boy treads down the heaving frost-lands of winter ; which kindles his eye and brain with a proud pulse-beat toward the unattainable. Will makes men giants.'' Ike Marvel. The thing that is. and creates human power, as the author remarks in " Business Power," is the Will. Theo- retically, the Will is the man. Practically, the Will is just a way the man has of being and doing. The Will is man's inherent nature-tendency to act to do something. This tendency to act in some way must act on itself take it- self in hand, so to speak, in order that it may act intelli- gently, continuously, and with a purpose. Will is itself power ; but unfolded, controlled and directed power in man is Will self-mastered, not man-mastered nor nature- mastered. The man-mastered and nature-mastered Will goes with the motive or impulse which is strongest. The self-mastered Will goes with the motive which the self makes greatest, and with mere impulse in very slight de- gree so far as the life of intelligence is concerned. The self-mastered Will can do anything within reason ; and reason in this connection should be con- ceived in its highest human sense. The function of Will 30 The Conduct of Life. is like that of steam. It must be powerful, under con- trol, and properly directed. The power of Will may be developed, but only through controlled and directed ao tion. The control may be acquired, but only through willed and directed action. The direction may be de^ termined, but only through willed and controlled action. When Will is self-developed, self -mastered, self-directed, it only needs proper application to become practically all- powerful. FORMS OF WILL. In the conduct of life every form in which the normal Will manifests itself is demanded for success. These forms are : The Persistent Will ; The Static Will ; The Impel- ling Will ; The Dynamic Will ; The Restraining Will ; The Explosive Will ; The Decisive Will. The Static Will, or Will in reserve, constitutes origi- nal source of energy. As heat, light, and life are rooted in the sun, so are varied Volitions sent forth from this central seat of power, exhibiting the Dynamic Will. The Explosive Will illustrates the mind's ability for quick and masterful summoning of all its forces. The sudden rush of the whole soul in one compelling deed seems sometimes next to omnipotence. Persistence of Will involves " standing," sto stare sistere, and " through " per ; " standing through." The weakness of otherwise strong men may be revealed in life's reactions. " Having done all, to stand," furnishes many a deciding test. This phase of Will is not ex- hausted in the common saying, "sticking to it," for a barnacle sticks, and is carried hither and thither on a ship's bottom. Persistence involves adherence to a pur- pose clean through to a goal. The abiding mind necessitates the Impelling Will. "This One Thing 1 Do" 31 The Impelling Will suggests an ocean "liner," driving onward, right onward, through calm and storm, for a de- termined goal. Sixty years of that kind of direct motion must summon Will to all its varied activities. It is curious, too, that the noble quality of Will-power observed in impelling persistence, depends upon the para- dox of restraint. An engine without control will wreck itself and its connected machinery. The finest racing speed is achieved under bit and mastery. In man the power that drives must hold back. The supremest type of man exhibits this as a constant attitude. Success in life depends upon what the writers call the Will's power of inhibition. Here we have the Restraining Will. At times the character of Will is also manifest in its ability to forbid obedience to a thousand appealing mo- tives, and even to bring all action to a full stop and " back water," in order to a new decision, a new immediate or ultimate goal. Hence life is full of demands for quick decisions and resistless massing of resources squarely upon the spur of exigency. This suggests the Decisive Will. Such are some of the forms of Will which are re- quired for the conduct of affairs, whether ordinary or ex- traordinary. Even a slight analysis of the matter would seem to suggest that there can be no tonic like the mental mood which resolves to will. Here is a treatment from deepest laboratories of the soul insuring health. A purposeful mind says, sooner or later, " I RESOLVE TO WILL." After a time that phrase is in the air, blows with the wind, shines in star and sun, sings with rivers and seas, whispers with dreams of sleep and trumpets through the hurly-burly of day. Eventually it becomes a feeling of achievement saturating consciousness. The man knows now the end, because all prophecies have one reading. He has begotten the instinct of victory. 32 The Conduct of Life. It is not as a blind man, however, that he walks. His ineradicable conviction sees with the eye of purpose. If his purpose is approvable at the court of conscience, all roads lead to his Rome. ONE AIM VICTORIOUS. Men fail for lack of Some Aim. Their desires cover the entire little field of life, and what becomes theirs does so by accident. Multitudes of people are the beneficiaries of blundering luck. Everywhere Some Aim would make " hands " foremen, and foremen superintendents ; would conduct poverty to comfort, and comfort to wealth ; would render men who are of no value to society useful, and useful men indispensable. The man who is indispensable owns the situation. The world is ruled by its servants. The successful servant is king. But better than Somt Aim, which, because it need be neither long-headed nor long-lived, is a player at a gaming table, is One Aim, by which all fortune is turned school- master and good fortune is labeled " reward by divine right." The true divine right of kings is here alone. The soul that resolves to will One Aim makes heavy and imperious call on the nature of things. For, while many understand that the individual must needs adjust himself to life, few perceive the greater law, tha. J ife is forever engaged in a desperate struggle to adjust itself ic the individual. It is but required of him that he treat life with some degree of dignity, and make his elec- tion and plea sure by putting mind in the masterful spell of some One ultimate Aim to which all things else shall be subordinated. Some Aim has luck on its side ; One Aim has law. Some Aim may achieve large things, and occasionally "This One Thing I Do." 33 it does ; One Aim cannot fail to make the nature of things its prime minister. Life does not always yield the One Aim its boon in exact terms of desire, because men often fall at cross- purposes with endowment; but life never fails to grant all the equities in any given case. In the long run every man gets in life about what he deserves. The vision of that truth embraces many things which the objector will not see. The objector mistakes what he desires for what he deserves. Hence the importance of self-discovery in life's con- duct. It is probably true that every man has some one supreme possibility within his make-up. The purposeful Will usually discovers what it is. Buried talents are always "fool's gold." One thing settled the Ultimate Aim and talents begin to emerge by a divine fiat. The revelation of power may, indeed, be made while Will roams in quest of a purpose, but, that purpose found, Will looks for its means and methods ; and discovers them within. William Pitt was in fact born with a definite aim in life. " From a child," says a recent writer, " he was made to realize that a great career was expected of him, worthy of his renowned father. This was the keynote of all his instruction." General Grant is said to have been called " Useless Grant " by his mother. He discovered himself at Shiloh, after some pottering with hides and leather which was not even preliminary. But Grant always " stuck to the thing in hand," so far as it was worth while doing so. When war brought his awareness of self to the point of definite meaning, he found every detail and the largest campaigns eminently worth the while of a Will which had at last un- 34 The Conduct of Life. covered its highway. " The great thing about him," said Lincoln, " is cool persistency of purpose. He is not easily excited, and he has got the grip of a bulldog. When he once gets his teeth in, nothing can shake him off." The One Aim is always a commentary on character. It is not difficult to see why life needs Some Aim. Why it should concentrate upon One Aim suggests the whole philosophy of human existence. Nero had One Aim, and it destroyed the half of Rome. Alexander the Great had One Aim, and he died in a debauch. The One Aim may involve selfishness, crimes, massacres, anarchy, universal war, civilization hurled to chaos. One Aim assassinated Garfield, ruined Spain, inaugurated the Massacre of Saint Bartholomew, gave birth to the " unspeakable Turk," de- vised a system of enmity against existing orders and insti- tutions, threatens to throw Europe into revolutionary carnage, and, in a thousand ways, has power to light the pyre of civilization's destruction. One Aim is no more descriptive of Heaven than it is of Hell. The climax of Will, therefore, is possible under moral considerations alone. Character, which is the sum total of a man's good (moral) qualities, furnishes a third phras- ing for Will's purpose, the Righteous Aim. THE HIGHEST AIM. Will with Righteous Aim creates character. Charac- ter, with Righteous Will, creates Noblest Aim. Character, with Noblest Aim, creates Righteous Will. The relation between the man, the aim, the Will, is dependent and productive. There is really no high justi- fication for One Aim if it be not best aim. Life is ethical. Its motives and its means and its achievements justify only in aims converging to its utmost moral quality. It is here that possession of Will finds explanation, as " This One Thing I Do." 35 elsewhere remarked. Below man there is no supreme sovereignty of Will ; all is relative and reflex. But this sovereignty furnishes its reason in moral self-development, in moral community-relations, in moral oneness with Deity. So true is it that righteousness alone justifies the exist- ence of the human Will, that the finest development of the power comes of its moral exercise. Above the martyr who founds a material government the world places with eager zeal that soul who establishes by his death a kingdom of religion. The Static Will furnishes energy in abnormal life. The Explosive Will murders. The Persistent Will may exhibit in obstinacy and national crimes. The Impelling Will is sometimes hugely reckless. The Restraining Will has its phases in " mulishness " and stupidity. The De- cisive Will is frequently guilty of wondrous foolhardiness. Idiocy, insanity, senility, savagery and various forms of induced mania represent the Will in disorder, without a master, and working pathos fathomless or tragic horror. If, then, we ask, " Why One Aim in life ? " the names of Socrates, Buddha, Charlemagne, Alfred the Great, Wil- liam of Orange, Gladstone, Washington, Wilberforce, Lin- coln, may be offset by those of Caligula, the Medici, Lucretia Borgia, Philip the Second. Asking, "Why the Righteous Aim ? " troop before the mind's expanding eye all holy heroes and movements " i' the tide o' time ; " and no counterpoise appears, for all is great, all is good. Moral purpose, however, is no prestidigitator. The Will, set on all good things for ultimate goal, is still merely the mind's power of self-direction. All requisites for strong Will anywhere are demands here. Inasmuch as the moral aim involves the whole of life, Will, making for it, requires the ministry of cultivated perceptions : seeing things as they are, especially right things ; developed sen- 36 The Conduct of Life. sibilities : sensitive toward evil, capacious for good ; a large imagination : embracing details, qualities, conse- quences, reasons and ultimate manifold objects ; active, trained and just reasoning faculties : apprehending the incentive, utility and inspiration of truth ; and deep and rich moral consciousness : nourishing the Will from inex- haustible fountains of legitimate self-complacency. In other words, the moral Will, which alone is best Will, demands of its owner constant and adequate consid- eration, of plan, of means, of methods, of immediate and ultimate end. The successful conduct of life is always hinged upon " This one thing I do." Where such is really the law of conduct, the world beholds an aroused soul. " The first essential of success," said a great bank president, " is the fear of God." A live man is like a factory working on full time. Here is creation ; every power at labor, every function charged with energy, huge action dominating the entire situation, and yielding valuable products. This man puts his body into the thing in hand, mightily confident. His mental being does not detail itself off in "gangs," but swarms at it with that tirelessness which makes enthusiasm a wonder. His intuitions flash, impel, restrain, urge resistlessly, decide instantly presiding genii of limited empires. Reasoning faculties mass upon questions vital, and hold clear court, till justice be known. If he be right-souled man, he emerges, Will at the fore, from Deca- logue and Mountain Sermon daily, squaring enterprise with the Infinite. The whole man, swinging a great Will, conserves htm- self. Why must there be discussions on selfishness and self-interest? A sound soul is always a best soul. A " This One Thing I Do" 37 selfish soul is never sound. But a sound soul must con- tinue sound. Altruism begins with the self. Society needs the whole man all there is of him, and always at his best. Hence the nature of things makes it law that a man shall endeavor to make the most of himself in every way which is not inimical to soundness. This is the first prin- ciple of holiness wholeness soundness. As that is worked into conduct, the second principle appears Service. For the service of a sound soul the Universe will pay any price. And here again emerge some old and common rules. It is function of Will to resolve on preservation of bodily health, mental integrity and growth, and moral develop- ment. In the eye of that high resolution no detail is with- out importance. A trained Will regards every detail as a campaign. DRUDGERY AND THE WILL. Power of Will is an accretion. Force is atoms ac- tively aggregated. The strong Will is omnivorous, feed- ing upon all things with little discrimination. Pebbles, no less than boulders, compose mountains. The man who cannot will to stick to trifles and bundle them into importants, is now defeated. The keynote of success is drudgery. Drudgery stands at every factory door, and looks out of every store window. If drudgery be not some- where in a book, it is not worth the reading. Inspiration stands tip-toe on the back of poor drudgery. The ante- cedents of facile and swift art are the aches and sorrows of drudgery. The resistance of angels collapses only after Jacob has found his thigh out of joint, and yet cries : " I will not let thee go 1 " Jesus had to climb even Calvary. 38 The Conduct of Life. An English Bishop said truly : "Of all work that produces results, nine-tenths must be drudgery." Realty great poets, prose-writers and artists verify this remark. Edmund Burke bestowed upon his speeches and addresses an immense amount of painstaking toil. Macaulay's His- tory cost almost incalculable labor. The first Emperor of Germany was an enormous worker. Indeed, taking the world "by and large," labor without genius is little more incapable than genius without labor. Kepler, the astronomer, carried on his investigations with prodigious labor. In calculating an opposition of Mars, he filled ten folio pages with figures, and repeated the work ten times, so that seven oppositions required a folio volume of 700 pages. It has been said that "the discoveries of Kepler were secrets extorted from nature by the most profound and laborious research." It was the steadiness of Haydn's application to his art which made him one of the first of modern musicians. He did not compose haphazard, but proceeded to his work regularly at a fixed hour every day. These methods, with the extremest nicety of care in labor, gave him a place by the side of Mozart, who, while possessed of the genius of facility, was nevertheless thoroughly acquainted with drudgery. And there can be no drudgery without patience, the ability to wait, constancy in exertion with an eye on the goal. Here is a complex word which readily splits into fortitude, endurance and expectation. It is kaleidoscopic in its variations. In the saint's character patience is a lamb ; in that which builds an industry or founds an empire, it is a determined bulldog. "Genius is patience," said Davy; "What I am I have made myself." Grant was patient : Once his teeth got in, they never let go." The assiduous Will is first "This One Thing I Do." 39 principle in achievement, whether of men or nations. The indefatigable purpose is prophet of all futures. But the " King on his Throne " is no dull monarch of obstinacy. Reason defies inertia. " We say that Will is strong whose aim," remarks Th. Ribot, "whatever it be, is fixed. If circumstances change, means are changed ; adaptations are successfully made, in view of new environ- ments ; but the centre toward which all converges does not change. Its stability expresses the permanency of character in the individual." All things come to the net of this rational indefatiga- bility. As Carlyle says of Cromwell : " That such a man, with the eye to see, with the heart to dare, should advance, from post to post, from victory to victory, till the Hunting- ton Farmer became, by whatever name you might call him, the acknowledged strongest man in England, requires no magic to explain it. For this kind of man, on a shoe- maker's bench or in the President's chair, is always ' Rex, Regulator, Roi;' or still better, 'King, Koennig,' which means Can-ning, Able-man." And this same adaptive pursuit of the main thing has made of Cromwell's and Carlyle's England the First Power in Europe. As William Mathews has said : " The 'asthmatic skeleton' (William III.) who disputed, sword in hand, the bloody field of Landon, succeeded at last, without winning a single great victory, in destroying the prestige of his antagonist (Louis XIV.), exhausting his resources, and sowing the seeds of his final ruin, simply by the superiority of British patience and perseverance. So, too, in the war of giants waged with Napoleon, when all the great military powers of the continent went down before the iron flail of the ' child of destiny,' like ninepins, England wearied him out by her pertinacity, rather than by the brilliancy of her operations, triumphing by sheer 40 The Conduct of Life. dogged determination over the greatest master of combi- nation the world ever saw." It was identically this that led, in American history, to the surrender of Cornwallis to Washington, and to the last interview between Lee, a great soul, an heroic Chris- tian fighter, a consummate "Can-ning man, Able-man." To a Will of this sort defeats are merely new lights on reason, and difficulties are fresh gymnastics for develop- ment of colossal resolve, and discouragements are the goading stimuli of titanic bursts of energy. " By means of a cord, which passes from his artificial hand up his right coat-sleeve, then across his back, then down his left coat-sleeve to the remainder of his left arm, an American editor has achieved success. He is enabled to close the fingers of his artificial hand and grasp his pen. By keeping his left elbow bent, the tension of the string is continued, and the artificial fingers hold the pen tightly, while the editor controls its course over the paper by a movement of the upper arm and shoulder. By this means, without arms, he has learned to write with the greatest ease, and more rapidly and legibly than the aver- age man of his age who has two good hands. For ten years, he has written with this mechanical hand practi- cally all of the editorials, and a very large amount of the local and advertising matter that has gone into his paper." " Suppose," said Lord Clarendon to Cyrus W. Field, talking about the proposed Atlantic Cable, "you don't succeed ? Suppose you make the attempt and fail your cable is lost in the. sea then what will you do ? " "Charge it to profit and loss, and go to work to lay another." To suppose the iron Will to fail is to suppose a con- tradiction of terms. Perhaps no historic character has more perfectly " This One Thing I Do" 41 illustrated this element of success than William of Orange, to whom Holland the Wonderful owes more than to any other son in her brilliant family. " Of the soldier's great rirtues," writes Motley, "constancy in disaster, devotion to duty, hopefulness in defeat no man ever possessed a larger share. That with no lieutenant of eminent valor or experience, save only his brother Louis, and with none at all after that chieftain's death, William of Orange should succeed in baffling the efforts of Alva, Requesens, Don John of Austria, and Alexander Farnese men whose names are among the most brilliant in the military annals of the world is in itself sufficient evidence of his war- like ability." These men, great and world-famed, were, however, en only. They were but Intellects working with the " King on his Throne." It is a statement which points every other man to his ultimate goal that they achieved through that common endowment, power of Will. The conduct of life hinges on the strength and quality of Will more than any other factor. The cry for "opportunity" is essentially weak; opportunity crowds upon the imperious Will. The mediocrity of men is too largely of their own creation. Gladstone, with large faith in the "commoners," said truly: "In some sense and in some effectual degree, there is in every man the material of good work in the world ; in every man, not only in those who are brilliant, not only in those who are quick, but in those who are stolid, and eren in those who are dull." SENSE JOYS. To see not with a gladsome eye, Nor own the vibrant ear ; To sense no fragrance drifting by, To feel no lover near: Of such dread loss, oh what choose I Were either loss my fear f Now all these gifts of soul a-thrill, With taste for bread and wine, And one good servant, Master Will, And the wide world, are mine! Lo, riches vast my coffers Jill, And life 's a joy divine ! Tun; AUTHOR. CHAPTER IV. DISEASES OF THE WILL. JECH ANIC AL obedience' (in the treatment of disease and of mind as well as of body) is but one-half the battle ; the patient must not only will, he must believe. The whole nature of man must be brought to the task, moral as well as physical, for the seat of the disease is not confined to the body ; the vital energies are wasted ; the Will, often the mind, are impaired. Fidelity of the body is as nothing if not reinforced by fidelity of the soul." Dr. Salisbury. The Will may become diseased. Disease is "want of ease," that is, of comfort, arising from the failure of functions to act in a normal manner. It is, then, " any disorder or depraved condition or element," physical, mental or moral. A disease of the Will may be defined as a more or less permanent lack of action, normal, (