RIGHT MODE OF SECURING THE OBJECT FOR WHICH MIND WAS CREATED.

Common Sense Applied to Religion; Or, The Bible and the People by Catharine Esther Beecher, is part of the HackerNoon Books Series. You can jump to any chapter in this book here. RIGHT MODE OF SECURING THE OBJECT FOR WHICH MIND WAS CREATED.

CHAPTER XXIV. RIGHT MODE OF SECURING THE OBJECT FOR WHICH MIND WAS CREATED.

Having set forth the object for which the Creator formed mind, we are thus furnished with the means for deciding as to the right mode of its action in obtaining this object. We may discover the design of a most curious machine, and perceive that, if it is rightly regulated, it will secure that end; while, if it is worked wrong, it will break itself to pieces, and destroy the very object which it was formed to secure.

The same may be seen to be as true of mind as it is of material organization, and the question then is most pertinent, What is that mode of mental action which will most perfectly secure the end for which mind is made?

We have seen that the self-determining power of choice is the distinctive attribute of mind, and that all the other powers are dependent on this, and regulated by it. We have seen that the current of the thoughts, and the nature and power of the desires and emotions, are also controlled by the generic ruling purpose, or chief interest of the mind.

This being so, then the only way in which mind can act to secure the object for which it is made is to choose that object for chief end or ruling purpose, and actually carry out this choice in all subordinate volitions.

We will now present the evidence gained from experience, as well as what we should infer from the known laws of mind, to show what the result would be in a system of minds where each mind should thus act.

Let us suppose, then, a commonwealth in which every mind is regulated by a ruling purpose to act right, which actually controls every specific volition. Each mind then would obey all those laws which will secure to the whole community and to each individual the greatest possible amount of happiness with the least possible evil.

To do this of necessity involves the idea that each mind must know what are all the laws of the system; for no one can choose to obey laws until laws are known.

Let the result on a single mind be first contemplated. In the first place, all the trains of thought would be regulated by the chief desire, which would be to make the most possible happiness with the least possible evil. Of course, all those ideas that were most consonant with this ruling passion would become vivid and distinct; and as these ideas also would be connected with the strongest emotions, the two chief causes that regulate association would combine to secure constant thought and intellectual activity to promote the common welfare as the chief object, while self would have only its true and proper estimation and attention. There would be no need of effort to regulate thought and emotion, for they would all flow naturally to the grand and right object.

Next suppose a commonwealth in which every mind had its intellect, desires, and emotions, and all its specific volitions thus regulated by the grand aim of making the most possible happiness, guarded, too, by unerring judgment, so as to make no miscalculation; what would be the state of things, so far as we can ascertain by past experience and by reasoning from the known nature of things?

First, then, in reference to the susceptibilities of sensation. If all should never touch any food but that which would expose to no danger or excess; if they never encountered any needless hazard; if they exactly balanced all the probabilities of good and evil, in every matter relating to the pleasures of sense, and invariably chose that which exposed to the least danger; if every being around was anxiously watchful in affording the results of observation, and in protecting others from risk and exposure, it is probable that the amount of sensitive enjoyment would be a thousand fold increased, while most of the evils caused by improper food and drink, by needless exposure, by negligence of danger, and by many other causes which now operate, would cease. With the present constitution of body, which tends to decay, we could not positively maintain that no suffering would be experienced, but it is probable that the amount would be as a drop to the ocean compared with what is now experienced.

Under such a constitution of things, we can perceive, also, that there would be no suffering from the painful emotions; for where each was striving to attain the greatest amount of good to all, there could be no competition, no jealousy, no envy, no pride, no ambition, no anger, no hatred; for there would be no occasion for any of these discordant emotions. Nor could remorse harass, or shame overwhelm; for no wickedness would be perpetrated, and no occasion of reproach occur. Nor could fear intrude, where every mind was conscious that its own happiness was the constant care of every one around. Nor could painful sympathy exist, where so little pain was known. Nor could the weariness of inactivity be felt, where all were engaged in acting for one noble and common object, in which every faculty could be employed. Nor could the mind suffer the pangs of ungratified desire, while the gratification of its chief desire was the aim and object of all. So that, if all minds should act unitedly and habitually on this principle, there would be no exposure, except to sensitive pain, and this danger would be exceedingly trifling.

In the mean time, every source of happiness would be full and overflowing. All sensitive enjoyments that would not cause suffering, nor interfere with the happiness of others, would be gained; admiration and affection would be given and reciprocated; the powers of body and mind would be actively employed in giving and acquiring happiness; the pleasure resulting from the exercise of physical and moral power would be enjoyed, and employed to promote the enjoyment of others; the peace of conscious rectitude would dwell in every bosom; the consciousness of being the cause of happiness to others would send joy to the heart, while sympathy in the general happiness would pour in its unmeasured tide. But this happiness could not be perfect except in a commonwealth where every individual was perfectly conformed to the laws of rectitude. A single mind that violated a single law would send a jar through the whole sphere of benevolent and sympathizing beings.

The next question is, How can mind be most successfully influenced to right action? To answer this we must refer again to experience, and inquire as to the methods which have been found most successful in influencing the mind to right action.

The first thing which experience teaches is, that it is indispensable to right mental action that there should be a knowledge and belief of the truth. We must have true conceptions of reality of things, and of the right mode of promoting the greatest possible happiness, before we have power to pursue this course.

But each mind, as it comes into existence, is a perfect blank in regard to knowledge or experience of any kind. The only way to gain knowledge is by experience and instruction. The knowledge secured by experience as to the laws of a system so vast and complicated comes very slowly and imperfectly. The chief reliance in the beginning of existence is on the instructions of other minds. Infallible teachers, and perfect faith or belief in such teachers, then, is the grand necessity of mind as it begins existence.

The next thing which experience shows to be effective in securing the right action of mind is the formation of right habits. For this, also, the new-made being is entirely dependent on those to whom is given its early training. It comes into life without any knowledge and without any habits, a creature of mere impulses and instincts. Its very first want is not only infallible teachers, but patient educators, who shall, by constant care and effort, form its physical, intellectual, social, and moral habits.

The next indispensable requisite to the right action of mind is the existence of a ruling generic purpose to obey all the laws of rectitude.

It has already been shown how all the powers of the mind are regulated and controlled by the leading purpose, and that it is impossible to bring all the desires, emotions, and subordinate volitions into right action except by the power of such a principle.

But experience has proved that such a generic purpose will not either be originated or sustained except by the social influences of surrounding minds through the principles of love, gratitude, sympathy, and example.

The power of these principles may be illustrated by supposing the case of a mature mind already embarrassed with habits of self-indulgence and selfishness. Let such a person be placed in the most endeared and intimate communion with a being possessed of every possible attraction which is delightful to the human mind. Let him feel that he is the object of the most tender and devoted affection to such an exalted friend, and, spite of his own faults and deficiencies, realize that his own affection is desired and his communion sought. Let him, in all his daily pursuits, be attended by the desired presence of the one in whom his hopes centre and his affections repose; one in whom he sees every possible exhibition of disinterestedness, tenderness, and love, not only toward himself, but all other beings who come within the circle of such benevolence. Let him discover that the practice of all that is excellent and benevolent by himself is the object of unceasing desire to this devoted friend. Let him discover that, to save him from the consequences of some guilty act of selfishness, this friend had submitted to the most painful sacrifices, and only asked as a return those efforts which were necessary to overcome such pernicious habits. Let him feel that this friend, though pained by his deficiencies, could forbear and forgive, and continue his love in spite of them all. Let him know that his attainment of perfect virtue was the object of intense desire, and was watched with the most exulting joy by so good and so perfect a being, and is it possible to conceive a stronger pressure of motive which could be brought to act on a selfish mind? Would not every human being exclaim, "Give me such a friend, and I should be selfish no more. His presence and his love would be my strength in foiling every wrong desire and in conquering every baneful habit."

This illustration enables us to realize more clearly the power of love and gratitude toward another mind, and the reflex influence of love of sympathy and of example. Could the young mind be placed under the training of such minds, and in circumstances where all the rules of right and wrong were perfectly understood, it can be seen that the habits would early be formed aright, and that the difficulties against which the mature mind has to struggle would be escaped.

Could we suppose a community of such elevated mature educators, with young minds of various degrees of advancement under their training, it can be seen that the social influences of all would produce a moral atmosphere that would add great power to the individual influences. What every body loves, honors, and admires, secures a moral force over young minds almost invincible, even when it sustains false and wicked customs. How much greater this power when it co-operates with the intellect, the moral sense, and the will in leading to right action!

The result of all this is to show, as the result of reason and experience, that it is indispensable to the perfectly right action of mind to secure infallible and perfect educators.

Meantime, the degree in which any individual mind, or any community, has or will approach to such perfection, depends entirely on the extent to which such a character can be secured in those who are to train young minds. The history of individual families and of large communities shows that their advance, both in intellectual and moral development, has exactly corresponded with the character of those who educated the young.

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