Mode of Controlling the Intellect, Desires, and Emotions.
We will now consider some of the modes by which the will controls the intellect, desires, and emotions.
We have seen, in previous pages, the influence which desire and emotion exert in making both our perceptions and conceptions more vivid. Whatever purpose or aim in life becomes an object of strong desire, is always distinctly and vividly conceived, while all less interesting objects are more faint and indistinct.
We have also seen that whenever any conception arises it always brings connected objects, according to certain laws of association, forming a new and complex picture.
Whenever the mind is under the influence of a controlling purpose, the object of pursuit is always more interesting than any other. This interest always fastens on those particulars in any mental combination that are connected with the ruling purpose and seem fitted to promote it, making them more vivid. Around these selected objects their past associated ideas begin to cluster, forming other complex pictures. In all these combinations, those ideas most consonant with the leading interest of the mind become most vivid, and the others fade away.
The grand method, then, for regulating the thoughts is by the generic decisions of the mind as to the modes of seeking enjoyment.
In regard to the power of the mind over its own desires and emotions, it is very clear that these sensibilities can not be regulated by direct specific volitions. Let any person try to produce love, fear, joy, hope, or gratitude by simply choosing to have them arise, and it is soon perceived that no such power exists.
But there are indirect modes by which the mind can control its susceptibilities. The first method is by directing attention to those objects of thought which are fitted to call forth such emotions. For example, if we wish to awaken the emotion of fear, we can place ourselves in circumstances of danger, or call up ideas of horror and distress. If we wish to call forth emotions of gratitude, we can direct attention to acts of kindness to ourselves calculated to awaken such feelings. If we wish to excite desire for any object, we can direct attention to those qualities in that object that are calculated to excite desire. In all these cases the mind can, by an act of will, direct its attention to subjects calculated to excite emotion and desire.
The other mode of regulating the desires and emotions is by the direction of our generic volitions. For example, let a man of business, who has never had any interest in commerce, decide to invest all his property in foreign trade. As soon as this is done, the name of the ship that bears his all can never be heard or seen but it excites some emotion. A storm, that before would go unnoticed, awakens fear; the prices in the commercial markets, before unheeded, now awaken fear or afford pleasure. And thus multitudes of varied desires and emotions are called into existence by this one generic volition.
One result of a purpose to deny an importunate propensity is frequently seen in the immediate or gradual diminution of that desire. For example, if a person is satisfied that a certain article of food is injurious, and resolves on total abstinence, it will be found that the desire for it is very much reduced, far more so than when the effort is to diminish the indulgence.