There are, alas! not a few who regard Will as simply identical with mere obstinacy, or stubbornness, the immovability of the Ass, or Bull, or Bear—that is, they reduce it to an animal power. But, as this often or generally amounts in animal or man to mere insensible sulkiness—as far remote as possible from enlightened mental action, it is surely unjust to couple it with the Voluntary or pure intelligent Will, by which all must understand the very acme of active Intellect.
Therefore it follows, that the errors, mistakes, and perversions which have grown about Will in popular opinion, like those which have accumulated round Christianity, are too often mistaken for the truth. Pure Will is, and must be by its very nature, perfectly free, for the more it is hindered, or hampered, or controlled in any way, the less is it independent volition. Therefore, pare Will, free from all restraint can only act in, or as, Moral Law. Acting in accordance with very mean, immoral, obstinate motives is, so to speak, obeying as a slave the devil. The purer the motive the purer the Will, and in very truth the purer the stronger, or firmer. Every man has his own idea of Will according to his morality—even as it is said that every man's conception of God is himself infinitely magnified—or, as SYDNEY SMITH declared, that a certain small clergyman believed that Saint Paul was five feet two inches in height, and wore a shovel-hat. And here we may note that if the fundamental definition of a gentleman be "a man of perfect integrity," or one who always does simply what is right, he is also one who possesses Will in its integrity.
Therefore it follows that if the pure will, which is the basis of all firm and determined action, be a matter of moral conviction, it should take the first place as such. Napoleon the First was an exemplar of a selfish corrupted will, CHRIST the perfection of Will in its purity. And if I can make my meaning clear, I would declare that he who would create within himself a strong and vigorous will by hypnotism or any other process, will be most likely to succeed, if, instead of aiming at developing a power by which he may subdue others, and make all things yield to him, or similar selfish aims, he shall, before all, seriously reflect on how he may use it to do good. For I am absolutely persuaded from what I know, that he who makes Altruism and the happiness of others a familiar thought to be coupled with every effort (even as a lamb is always painted with, or appointed unto, St. John), will be the most likely to succeed. There is something in moral conviction or the consciousness of right which gives a sense of security or a faith in success which goes far to secure it. Hence the willing the mind on the following day to be at peace, not to yield to irritability or temptations to quarrel, to be pleasing and cheerful; in short to develop good qualities is the most easily effected process, because where there is such self-moral-suasion to a good aim or end, we feel, and very justly, that we ought to be aided by the Deus in nobis, or an over-ruling Providence, whatever its form or nature may be. And the experimenter may be assured that if we can by any means will or exorcise all envy, vanity, folly, irritability, vindictiveness—in short all evil—out of ourselves, and supply their place with Love, we shall take the most effective means to secure our own happiness, as well as that of others.
All of this has been repeated very often of late years by Altruists; but, while the doctrine is accepted both by Agnostics and Christians as perfect, there has been little done to show men how to practically realize it. But I have ever noted that in this Pilgrim's Progress of our life, those are most likely to attain to the Celestial City, and all its golden glories, who, like CHRISTIAN, start from the lowliest beginnings; and as the learning our letters leads to reading the greatest books, so the simplest method of directing the attention and the most mechanical means of developing Will, may promptly lead to the highest mental and moral effect.
Prayer is generally regarded as nothing else but an asking or begging from a superior power. But it is also something which is really very different from this. It is a formula by means of which man realizes his faith and will. Tradition, and habit (of whose power I have spoken) or repetition, have given it the influence or prestige of a charm. In fact it is a spell, he who utters it feels assured that if seriously repeated it will be listened to, and that the Power to whom it is addressed will hear it. The Florentines all round me as I write, who repeat daily, "Pate nostro quis in cell, santi ficeturie nome tumme!" in words which they do not understand, do not pray for daily bread or anything else in the formula; they only realize that they commune with God, and are being good. An intelligent prayer in this light is the concentration of thought on a subject, or a definite realization. Therefore if when willing that tomorrow I shall be calm all day or void of irritation, I put the will or wish into a brief and clear form, it will aid me to promptly realize or feel what I want. And it will be a prayer in its reality, addressed to the Unknown Power or to the Will within us—an invocation, or a spell, according to the mind of him who makes it.
Thus a seeker may repeat: "I will, earnestly and deeply, that during all tomorrow I may be in a calm and peaceful state of mind. I will with all my heart that if irritating or annoying memories or images, or thoughts of any kind are in any way awakened, that they may be promptly forgotten and fade away!"
I would advise that such a formula be got by heart till very familiar, to be repeated, but not mechanically, before falling to sleeps What is of the very utmost importance is that the operator shall feel its meaning and at the same time give it the impulse of Will by the dual process before described. This, if successfully achieved, will not fail (at least with most minds) to induce success.
This formula, or "spell," will be sufficient for some time. When we feel that it is really beginning to have an effect, we may add to it other wishes. That is to say, be it clearly understood, that by repeating the will to be calm and peaceful, day after day, it will assuredly begin to come of itself, even as a pigeon which hath been "tolled" every day at a certain hour to find corn or crumbs in a certain place, will continue to go there even if the food cease. However, you may renew the first formula if you will. Then we may add gradually the wish to be in a bold or courageous frame of mind, so as to face trials, as follows:
"I will with all my soul, earnestly and truly, that I may be on the morrow and all the day deeply inspired with courage and energy, with self-confidence and hope! May it lighten my heart and make me heedless of all annoyances and vexations which may arise! Should such come in my way, may I hold them at no more than their real value, or laugh them aside!"
Proceed gradually and firmly through the series, never trying anything new, until the old has fully succeeded. This is essential, for failure leads to discouragement. Then, in time, fully realizing all its deepest meaning, so as to impress the Imagination one may will as follows: