MENTAL ATTITUDE: Is Success In The Blood?

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Success is in the blood. There are men whom fate can never keep down they march forward in a jaunty manner, and take by divine right the best of everything that the earth affords. But their success is not attained by means of the Samuel Smiles-Connecticut policy. They do not lie in wait, nor scheme, nor fawn, nor seek to adapt their sails to catch the breeze of popular favor. Still, they are ever alert and alive to any good that may come their way, and when it comes they simply appropriate it, and tarrying not, move steadily on.

Good health! Whenever you go out of doors, draw the chin in, carry the crown of the head high, and fill the lungs to the utmost; drink in the sunshine; greet your friends with a smile, and put soul into every hand-clasp.

Do not fear being misunderstood; and never waste a moment thinking about your enemies. Try to fix firmly in your own mind what you would like to do, and then without violence of direction you will move straight to the goal.

Fear is the rock on which we split, and hate the shoal on which many a barque is stranded. When we become fearful, the judgment is as unreliable as the compass of a ship whose hold is full of iron ore; when we hate, we have unshipped the rudder; and if ever we stop to meditate on what the gossips say, we have allowed a hawser to foul the screw.

Keep your mind on the great and splendid thing you would like to do; and then, as the days go gliding by, you will find yourself unconsciously seizing the opportunities that are required for the fulfillment of your desire, just as the coral insect takes from the running tide the elements that it needs. Picture in your mind the able, earnest, useful person you desire to be, and the thought that you hold is hourly transforming you into that particular individual you so admire.

Thought is supreme, and to think is often better than to do.

Preserve a right mental attitude the attitude of courage, frankness and good cheer.

Darwin and Spencer have told us that this is the method of Creation. Each animal has evolved the parts it needed and desired. The horse is fleet because he wishes to be; the bird flies because it desires to; the duck has a web foot because it wants to swim. All things come through desire and every sincere prayer is answered. We become like that on which our hearts are fixed.

Many people know this, but they do not know it thoroughly enough so that it shapes their lives. We want friends, so we scheme and chase 'cross lots after strong people, and lie in wait for good folks or alleged good folks hoping to be able to attach ourselves to them. The only way to secure friends is to be one. And before you are fit for friendship you must be able to do without it. That is to say, you must have sufficient self-reliance to take care of yourself, and then out of the surplus of your energy you can do for others.

The individual who craves friendship, and yet desires a self-centered spirit more, will never lack for friends.

If you would have friends, cultivate solitude instead of society. Drink in the ozone; bathe in the sunshine; and out in the silent night, under the stars, say to yourself again and yet again, "I am a part of all my eyes behold!" And the feeling then will come to you that you are no mere interloper between earth and heaven; but you are a necessary part of the whole. No harm can come to you that does not come to all, and if you shall go down it can only be amid a wreck of worlds.

Like old Job, that which we fear will surely come upon us. By a wrong mental attitude we have set in motion a train of events that ends in disaster. People who die in middle life from disease, almost without exception, are those who have been preparing for death. The acute tragic condition is simply the result of a chronic state of mind a culmination of a series of events.

Character is the result of two things, mental attitude, and the way we spend our time. It is what we think and what we do that make us what we are.

By laying hold on the forces of the universe, you are strong with them. And when you realize this, all else is easy, for in your arteries will course red corpuscles, and in your heart the determined resolution is born to do and to be. Carry your chin in and the crown of your head high. We are gods in the chrysalis.

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Timothy Kendrick Blogspot

FEAR AND REASON.

"In civilized life it has at last become possible for large numbers of people to pass from the cradle to the grave without ever having had a pang of genuine fear. Many of us need an attack of mental disease to teach us the meaning of the word." William James.

We have all heard the seemingly discriminating remarks that fear is normal and abnormal, and that normal fear is to be regarded as a friend, while abnormal fear should be destroyed as an enemy.

The fact is that no so called normal fear can be named which has not been clearly absent in some people who have had every cause therefor. If you will run over human history in your mind, or look about yea in the present life, you will find here and there persons who, in situations or before objects which ought, as any fearful soul will insist, to inspire the feeling of at least normal self-protecting fear, are nevertheless wholly without the feeling. They possess every feeling and thought demanded except fear. The idea of self-preservation is as strongly present as with the most abjectly timid or terrified, but fear they do not know. This fearless awareness of fear suggesting conditions may be due to several causes. It may result from constitutional make-up, or from long continued training or habituation, or from religious ecstasy, or from a perfectly calm sense of spiritual selfhood which is unhurtable, or from the action of very exalted reason. Whatever the explanation, the fact remains: the very causes which excite fear in most of us, merely appeal, with such people, if at all. to the instinct of self-preservation and to reason, the thought-element of the soul which makes for personal peace and wholeness.

Banish all fear.

It is on such considerations that I have come to hold that all real fear-feeling should and may be banished from our life, and that what we call "normal fear" should be substituted in our language by "instinct" or by "reason," the element of fear being dropped altogether.

"Everyone can testify that the psychical state called fear consists of mental representations of certain painful results" (James). The mental representations may be very faint as such, but the idea of hurt to self is surely present. If, then, it can be profoundly believed that the real self cannot be hurt; if the reason can be brought to consider vividly and believingly all quieting considerations; if the self can be held consciously in the assurance that the White Life surrounds the true self, and is surely within that self, and will suffer "no evil to come nigh," while all the instincts of self preservation may be perfectly active, fear itself must be removed "as far as the east is from the west."

These are the ways, then, in which any occasion for fear may be divided:

As a warning and as a maker of panic. But let us say that the warning should be understood as given to reason, that fear need not appear at all, and that the panic is perfectly useless pain. With these discriminations in mind, we may now go on to a preliminary study of fear.

preliminary study of fear.

Fear is (a) an impulse, (b) a habit, (c) a disease.

Fear, as it exists in man, is a make-believe of sanity, a creature of the imagination, a state of insanity.

Furthermore, fear is, now of the nerves, now of the mind, now of the moral consciousness.

The division depends upon the point of view. What is commonly called normal fear should give place to reason, using the word to cover instinct as well as thought. From the correct point of view all fear is an evil so long as entertained.

Whatever its manifestations, wherever its apparent location, fear is a psychic state, of course, reacting upon the individual in several ways: as, in the nerves, in mental moods, in a single impulse, in a chronic habit, in a totally unbalanced condition. The reaction has always a good intention, meaning, in each case, "Take care! Danger!" You will see that this is so if you will look for a moment at three comprehensive kinds of fear fear of self, fear for self, fear for others. Fear of self is indirectly fear for self danger. Fear for others signifies foresensed or forepictured distress to self because of anticipated misfortune to others. I often wonder whether, when we fear for others, it is distress to self or hurt to them that is most emphatically in our thought.

Fear, then, is usually regarded as the soul's danger signal. But the true signal is instinctive and thoughtful reason.

Even instinct and reason, acting as warning, may perform their duty abnormally, or assume abnormal proportions. And then we have the feeling of fear. The normal warning is induced by actual danger apprehended by mind in a state of balance and self-control. Normal mind is always capable of such warning. There are but two ways in which so-called normal fear, acting in the guise of reason, may be annihilated: by the substitution of reason for fear, and by the assurance of the white life.

Let it be understood, now, that by normal fear is here meant normal reason real fear being denied place and function altogether. Then we may say that such action of reason is a benefactor to man. It is, with pain and weariness, the philanthropy of the nature of things within us.

One person said: "Tired? No such word in my house!" Now this cannot be a sound and healthy attitude. Weariness, at a certain stage of effort, is a signal to stop work. When one becomes so absorbed in labor as to lose consciousness of the feeling of weariness, he has issued a "hurry call" on death. I do not deny that the soul may cultivate a sublime sense of buoyancy and power; rather do I urge you to seek that beautiful condition; but I hold that when a belief or a hallucination refuses to permit you to hear the warning of nerves and muscles, Nature will work disaster inevitably. Let us stand for the larger liberty which is joyously free to take advantage of everything Nature may offer for true well-being. There is a partial liberty which tries to realize itself by denying various realities as real; there is a higher liberty which really realizes itself by conceding such realities as real and by using or disusing them as occasion may require in the interest of the self at its best. I hold this to be true wisdom: to take advantage of everything which evidently promises good to the self, without regard to this or that theory, and freely to use all things, material or immaterial, reasonable or spiritual. I embrace your science or your method; but I beg to ignore your bondage to philosophy or to consistency. So I say that to normal health the weary-sense is a rational command to replenish exhausted nerves and muscles.

It is not liberty, it is not healthful, to declare, "There is no pain!" Pain does exist, whatever you affirm, and your affirmation that it does not is proof that it does exist, for why (and how) declare the non-existence of that which actually is non-existent? But if you say, "As a matter of fact I have pain, but I am earnestly striving to ignore it, and to cultivate thought-health so that the cause of pain may be removed," that is sane and beautiful. This is the commendable attitude of the Bible character who cried: "Lord, I believe; help thou mine unbelief." To undertake swamping pain with a cloud of psychological fog that is to turn anarchist against the good government of Nature. By pain Nature informs the individual that he is somewhere out of order. This warning is normal. The feeling becomes abnormal in the mind when imagination twangs the nerves with reiterated irritation, and Will, confused by the discord and the psychic chaos, cowers and shivers with fear.

I do not say there is no such thing as fear. Fear does exist. But it exists in your life by your permission only, not because it is needful as a warning against "evil."

Fear is induced by unduly magnifying actual danger, or by conjuring up fictitious dangers through excessive and misdirected psychical reactions. This also may be taken as a signal of danger, but it is a falsely-intentioned witness, for it is not needed, is hostile to the individual because it threatens self-control and it absorbs life's forces in useless and destructive work when they ought to be engaged in creating values.

Psychological Self-improvement: Ways to Overcome Fear

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People are usually afraid of negative things. They are afraid of self-improvement because of this fear. Psychological self-improvement may help you in this situation.

In psychological self-improvement, The best way to remove this fear is to understand that life is always in the cycle of ups and downs. No one is permanently up or permanently down. Remember that no one can avoid these ups and downs even the most envied Hollywood stars.

What we should do about these downs is to learn from it and not to avoid it. We should learn how to handle our problems for our psychological self-improvement.

Problems affect us every day. These problems bring us misery due to the fact that we have feelings. We should never loose hope in figuring out solutions to these problems. All we need is to learn how to overcome it and not to be overcome.

Problems can never be overcome but we can learn from them. This is where Psychology plays an important role.

Psychologists say that we should always be careful in our decisions concerning our problems. We should handle our problems properly and learn how to deal with it. Learning from mistakes helps us in preparing ourselves for psychological self-improvement

There are a lot of myths about every event in our lives. Another belief says that what we encounter in our lives today is our preparation for other things that may come in our lives. To understand what may happen to us in the future, we must learn from the present.

With all that, it is also true that the unexpected can happen anytime. However, you should keep in mind that a psychological self-improvement is not always for the worse and consequently, you must never let go of a chance, because you are afraid to take the risk.

Remember that, from time to time, something has to happen in order to free you from monotony, so you shouldn't be surprised if, at a certain moment in time, instead of being afraid of change, you desire it with all your heart.

If there are some things that hinder you from going on, here are some tips to help you move forward:
Just think of the positive impacts results from the psychological self-improvement. Know important they are and reflect on how to increase them, by adding some other good aspects, which need certain assistance.

Try to picture somebody else in your situation, as picturing ourselves in a less desirable position, always looks more dramatic than it really is. If you realize that the other person can handle the change, you can be sure you’ll be able to handle it as well. This is a good psychological self-improvement.

Think of the worst situation that can result after the self-improvement. Try to find various solutions to it. Reflect on how much you can loose, if the worst happened, and how important those things are to you. If you find more than one reasonable solution, you are safe and the self-improvement can’t be stronger than you are!

Self-improvement is not bad at all. All we need is to learn how to handle some negative changes. We should also reflect from it to learn and use it in the future events that we may encounter. This could be your ultimate psychological self-improvement.

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