The Mind and Its Education. George Herbert Betts

am, ready to listen to you if you will interest me, otherwise not." Others with a manner which says, "I did not really come here expecting to listen, and you will have a large task if you interest me; I never listen unless I am compelled to, and the responsibility rests on you." Others plainly say, "I really mean to listen, but I have hard work to control my thoughts, and if I wander I shall not blame you altogether; it is just my way." And still others say, "When I am expected to listen, I always listen whether there is anything much to listen to or not. I have formed that habit, and so have no quarrel with myself about it. You can depend on me to be attentive, for I cannot afford to weaken my habit of attention whether you do well or not." Every speaker will clasp these last listeners to his heart and feed them on the choicest thoughts of his soul; they are the ones to whom he speaks and to whom his address will appeal.

      Habit Enables Us to Meet the Disagreeable.—To be able to persevere in the face of difficulties and hardships and carry through the disagreeable thing in spite of the protests of our natures against the sacrifice which it requires, is a creditable thing; but it is more creditable to have so formed the habit of perseverance that the disagreeable duty shall be done without a struggle, or protest, or question. Horace Mann testifies of himself that whatever success he was able to attain was made possible through the early habit which he formed of never stopping to inquire whether he liked to do a thing which needed doing, but of doing everything equally well and without question, both the pleasant and the unpleasant.

      The youth who can fight out a moral battle and win against the allurements of some attractive temptation is worthy the highest honor and praise; but so long as he has to fight the same battle over and over again, he is on dangerous ground morally. For good morals must finally become habits, so ingrained in us that the right decision comes largely without effort and without struggle. Otherwise the strain is too great, and defeat will occasionally come; and defeat means weakness and at last disaster, after the spirit has tired of the constant conflict. And so on in a hundred lines. Good habits are more to be coveted than individual victories in special cases, much as these are to be desired. For good habits mean victories all along the line.

      Habit the Foundation of Personality.—The biologist tells us that it is the constant and not the occasional in the environment that impresses itself on an organism. So also it is the habitual in our lives that builds itself into our character and personality. In a very real sense we are what we are in the habit of doing and thinking.

      Without habit, personality could not exist; for we could never do a thing twice alike, and hence would be a new person each succeeding moment. The acts which give us our own peculiar individuality are our habitual acts—the little things that do themselves moment by moment without care or attention, and are the truest and best expression of our real selves. Probably no one of us could be very sure which arm he puts into the sleeve, or which foot he puts into the shoe, first; and yet each of us certainly formed the habit long ago of doing these things in a certain way. We might not be able to describe just how we hold knife and fork and spoon, and yet each has his own characteristic and habitual way of handling them. We sit down and get up in some characteristic way, and the very poise of our heads and attitudes of our bodies are the result of habit. We get sleepy and wake up, become hungry and thirsty at certain hours, through force of habit. We form the habit of liking a certain chair, or nook, or corner, or path, or desk, and then seek this to the exclusion of all others. We habitually use a particular pitch of voice and type of enunciation in speaking, and this becomes one of our characteristic marks; or we form the habit of using barbarisms or solecisms of language in youth, and these cling to us and become an inseparable part of us later in life.

      On the mental side the case is no different. Our thinking is as characteristic as our physical acts. We may form the habit of thinking things out logically, or of jumping to conclusions; of thinking critically and independently, or of taking things unquestioningly on the authority of others. We may form the habit of carefully reading good, sensible books, or of skimming sentimental and trashy ones; of choosing elevating, ennobling companions, or the opposite; of being a good conversationalist and doing our part in a social group, or of being a drag on the conversation, and needing to be "entertained." We may form the habit of observing the things about us and enjoying the beautiful in our environment, or of failing to observe or to enjoy. We may form the habit of obeying the voice of conscience or of weakly yielding to temptation without a struggle; of taking a reverent attitude of prayer in our devotions, or of merely saying our prayers.

       Habit Saves Worry and Rebellion.—Habit has been called the "balance wheel" of society. This is because men readily become habituated to the hard, the disagreeable, or the inevitable, and cease to battle against it. A lot that at first seems unendurable after a time causes less revolt. A sorrow that seems too poignant to be borne in the course of time loses some of its sharpness. Oppression or injustice that arouses the fiercest resentment and hate may finally come to be accepted with resignation. Habit helps us learn that "what cannot be cured must be endured."

      3. THE TYRANNY OF HABIT

      Even Good Habits Need to Be Modified.—But even in good habits there is danger. Habit is the opposite of attention. Habit relieves attention of unnecessary strain. Every habitual act was at one time, either in the history of the race or of the individual, a voluntary act; that is, it was performed under active attention. As the habit grew, attention was gradually rendered unnecessary, until finally it dropped entirely out. And herein lies the danger. Habit once formed has no way of being modified unless in some way attention is called to it, for a habit left to itself becomes more and more firmly fixed. The rut grows deeper. In very few, if any, of our actions can we afford to have this the case. Our habits need to be progressive, they need to grow, to be modified, to be improved. Otherwise they will become an incrusting shell, fixed and unyielding, which will limit our growth.

      It is necessary, then, to keep our habitual acts under some surveillance of attention, to pass them in review for inspection every now and then, that we may discover possible modifications which will make them more serviceable. We need to be inventive, constantly to find out better ways of doing things. Habit takes care of our standing, walking, sitting; but how many of us could not improve his poise and carriage if he would? Our speech has become largely automatic, but no doubt all of us might remove faults of enunciation, pronunciation or stress from our speaking. So also we might better our habits of study and thinking, our methods of memorizing, or our manner of attending.