General Regimes For Fear Of Crowd Hostile
( Originally Published Early 1900's )
FIRST GENERAL REGIME OF CORRECTED IDEAS: Body or Soul ? Remembering that will acts in all that you do, and that will acts only in conformity with idea, you are invited to substitute for the usual valuation of body the true valuation of the higher, the entire, self. You have always thought of the welfare and painlessness of body as immensely important, and the law or bent to action of self-preservation has tended to action uncontrolled by higher considerations, so that danger has made you fearful. You are therefore invited to displace the emphasis of valuation from body to greater concerns, and, thinking more of the true self as absolutely immune to all evil not self-induced, to cultivate a reasonable feeling of superiority over merely physical danger. The banker will not greatly worry about the outside shell of his vaults so long as no thief can injure his gold. You are the banker, and your body is but the vault (in the sense here intended) wherein are values good enough to justify all the ages of evolution. The Universe begat and developed those values, and it thinks not too highly of matter, muscles, nerve, organ, but really justifies In the self of you which expresses in body-forms of matter. The idea of reasonable indifference to body-hurt will infallibly inspire will to right control of activities that stand for true self-preservation.
A practical method for realizing this regime consists in emphasizing some such thought as the following: "I, myself, express in body, shall survive body in its present form, and shall always be able to express adequately in some body, whatever the present may do or become. I am no slave to body. I am master of any condition that may come into my physical life."
SECOND GENERAL REGIME OF CORRECTED IDEAS: Now-Preservation or Long-Run Preservation? In a similar way are you invited to give less weight to any given moment in your life and more weight to its long-run values. The surgeon's subject must first in idea set his future over against the present crisis. Seldom do we need to go beyond the idea of some physical or immediate danger as opposing long-run self-preservation. If such idea must become actual, it is then fine training for courage (and the man's best courage) to sacrifice present preservation for future. It will, therefore, prove infallibly helpful if you will companion, for long and adhesively, with this idea: "Body or soul in danger, it is the long-run welfare I seek, and so surely as I stand for the long-run highest and best in me, nothing can essentially harm me, the inner man. Therefore I fear not!"
THIRD GENERAL REGIME OF CORRECTED IDEA: The Honor of the King. It is not in the power of devil or man to injure a soul that is buttressed in honor and sublimely careless of body harm or present non-psychic disaster. The way to courage leads high. If you would attain the courage-confidence that fears no evil, you are urged to live the life of conscious moral harmony and human honor. It is assumed that such is indeed your life, and in that assumption you are urged to reap all the benefits belonging thereto, one of which is absolute fearlessness. It may be that you have forgotten your right, however, and, because of that possibility, you are now invited to assert your own integrity, in your own mind, and to claim that in your conscious honor you have no need of fear because there is really nothing to be afraid of, since no force operating on this earth can affect your real self without your will, and your will is unalterably set to moral harmony and human honor.
But, now, in association with these regimes should go certain others which are based on our analysis of the fear-thought regimes of a more particular nature. This fear-thought, as we have seen, involves the ideas of danger, injury, weakness, flight. And usually, the idea, " I am afraid," which is an interpretation of physical and mental states.
The culture of courage before the hostile crowd — indeed, under any circumstances — involves the substitution of these dispiriting ideas by their exact opposites. Such substitution must be complete, so that all merely negative attitudes retreat before attitudes which are positively inspiring. Regimes for this work may be suggested as follows: