The third possible cause was that you did not rearrange your day. Idler and time-waster though you had been, still you had done something during the twenty-four hours. You went to work with a kind of dim idea that there were twenty-six hours in every day. Something large and definite has to be dropped. Some space in the rank jungle of the day has to be cleared and swept up for the new operations. Robbing yourself of sleep won’t help you, nor trying to “squeeze in” a time for study between two other times. Use the knife, and use it freely. If you mean to read or think half an hour a day, arrange for an hour. A hundred per cent, margin is not too much for a beginner. Do you ask me where the knife is to be used? I should say that in nine cases out of ten the rites of the cult of the body might be abbreviated. I recently spent a week-end in a London suburb, and I was staggered by the wholesale attention given to physical recreation in all its forms. It was a gigantic debauch of the muscles on every side. It shocked me. “Poor withering mind!” I thought. “Cricket, and football, and boating, and golf, and tennis have their ‘ seasons,’ but not thou!” These considerations are general and prefatory. Now I must come to detail.
IV. Mind Calisthenics
I have dealt with the state of mind in which one should begin a serious effort towards mental efficiency, and also with the probable causes of failure in previous efforts. We come now to what I may call the calisthenics of the business, exercises which may be roughly compared to the technical exercises necessary in learning to play a musical instrument. It is curious that a person studying a musical instrument will have no false shame whatever in doing mere exercises for the fingers and wrists, while a person who is trying to get his mind into order will almost certainly experience a false shame in going through performances which are undoubtedly good for him. Herein lies one of the great obstacles to mental efficiency. Tell a man that he should join a memory class, and he will hum and haw, and say, as I have already remarked, that memory isn’t everything; and, in short, he won’t join the memory class, partly from indolence, I grant, but more from false shame. (Is not this true?) He will even hesitate about learning things by heart. Yet there are few mental exercises better than learning great poetry or prose by heart. Twenty lines a week for six months: what a “cure” for debility! The chief, but not the only, merit of learning by heart as an exercise is that it compels the mind to concentrate. And the most important preliminary to self-development is the faculty of concentrating at will. Another excellent exercise is to read a page of no-matter-what, and then immediately to write down—in one’s own words or in the author’s— one’s full recollection of it. A quarter of an hour a day! No more! And it works like magic.
This brings me to the department of writing. I am a writer by profession; but I do not think I have any prejudices in favour of the exercise of writing. Indeed, I say to myself every morning that if there is one exercise in the world which I hate, it is the exercise of writing. But I must assert that in my opinion the exercise of writing is an indispensable part of any genuine effort towards mental efficiency. I don’t care much what you write, so long as you compose sentences and achieve continuity. There are forty ways of writing in an unprofessional manner, and they are all good. You may keep “a full diary,” as Mr. Arthur Christopher Benson says he does. This is one of the least good ways. Diaries, save in experienced hands like those of Mr. Benson, are apt to get themselves done with the very minimum of mental effort. They also tend to an exaggeration of egotism, and if they are left lying about they tend to strife. Further, one never knows when one may not be compelled to produce them in a court of law. A journal is better. Do not ask me to define the difference between a journal and a diary. I will not and I cannot. It is a difference that one feels instinctively. A diary treats exclusively of one’s self and one’s doings; a journal roams wider, and notes whatever one has observed of interest. A diary relates that one had lobster mayonnaise for dinner and rose the next morning with a headache, doubtless attributable to mental strain. A journal relates that Mrs.-, whom one took into dinner, had brown eyes, and an agreeable trick of throwing back her head after asking a question, and gives her account of her husband’s strange adventures in Colorado, etc. A diary is
All I, I, I, I, itself I
(to quote a line of the transcendental poetry of Mary Baker G. Eddy). A journal is the large spectacle of life. A journal may be special or general. I know a man who keeps a journal of all cases of current superstition which he actually encounters. He began it without the slightest suspicion that he was beginning a document of astounding interest and real scientific value; but such was the fact. In default of a diary or a journal, one may write essays (provided one has the moral courage); or one may simply make notes on the books one reads. Or one may construct anthologies of passages which have made an individual and particular appeal to one’s tastes. Anthology construction is one of the pleasantest hobbies that a person who is not mad about golf and bridge—that is to say, a thinking person—can possibly have; and I recommend it to those who, discreetly mistrusting their power to keep up a fast pace from start to finish, are anxious to begin their intellectual course gently and mildly. In any event, writing—the act of writing—is vital to almost any scheme. I would say it was vital to every scheme, without exception, were I not sure that some kind correspondent would instantly point out a scheme to which writing was obviously not vital.
After writing comes thinking. (The sequence may be considered odd, but I adhere to it.) In this connexion I cannot do better than quote an admirable letter which I have received from a correspondent who wishes to be known only as “An Oxford Lecturer.” The italics (except the last) are mine, not his. He says: “Till a man has got his physical brain completely under his control—suppressing its too-greai receptivity, its tendencies to reproduce idly the thoughts of others, and to be swayed by every passing gust of emotion—I hold that he cannot do a tenth part of the work that he would then be able to perform with little or no effort. Moreover, work apart, he has not entered upon his kingdom, and unlimited possibilities of future development are barred to him. Mental efficiency can be gained by constant practice in meditation—i.e., by concentrating the mind, say, for but ten minutes daily, but with absolute regularity, on some of the highest thoughts of which it is capable. Failures will be frequent, but they must be regarded with simple indifference and dogged perseverance in the path chosen. If that path be followed without intermission even for a few weeks the results will speak for themselves.” I thoroughly agree with what this correspondent says, and am obliged to him for having so ably stated the case. But I regard such a practice of meditation as he indicates as being rather an “advanced” exercise for a beginner. After the beginner has got under way, and gained a little confidence in his strength of purpose, and acquired the skill to define his thoughts sufficiently to write them down—then it would be time enough, in my view, to undertake what “An Oxford Lecturer” suggests. By the way, he highly recommends Mrs. Annie Besant’s book, Thought Power: Its Control and Culture. He says that it treats the subject with scientific clearness, and gives a practical method of training the mind. I endorse the latter part of the statement.
So much for the more or less technical processes of stirring the mind from its sloth and making it exactly obedient to the aspirations of the soul. And here I close. Numerous correspondents have asked me to outline a course of reading for them. In other words, they have asked me to particularize for them the aspirations of their souls. My subject, however, was not self-development. My subject was mental efficiency as a means to self-development. Of course, one can only acquire mental efficiency in the actual effort of self-development. But I was concerned, not with the choice of route; rather with the manner of following the route. You say to me that I am busying myself with the best method of walking, and refusing to discuss where to go. Precisely. One man cannot tell another man where the other man wants to go.
If he can’t himself decide on a goal he may as well curl up and expire, for the root of the matter is not in him. I will content myself with pointing out that