Happiness as Found in Forethought Minus Fearthought. Fletcher Horace

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      Whoever reads, and assents to, the foregoing is fully born, in that he has learned and now knows what is best. The question then is: "What will he do with it?"

      In highly-civilized life it is not-respectable not to be fully born.

      The fully-born is not doing his best, and is therefore not-respectable when he suffers himself to retain or cultivate the habit-of-fearthought.

      The fully-born is not doing his best, and therefore is not-respectable, when he entertains and nurses worry.

      The fully-born is doing his worst when he allows himself to be angry.

      The fully-born is unmanly, especially unchristian and altogether not-respectable when he is not doing his best, and is always a subject for pity, and frequently a subject for contempt, when he is doing his worst.

      The fully-born-and-entirely-respectable individual knows that fearthought is an unprofitable element of forethought, knows that it can be eliminated from the habit-of-feeling by persistent, intelligent habit-of-thought, and, knowing this, prepares the field of his mind for unhampered growth by eradicating all of the expressions of fearthought, as well as all other deterrents to growth.

      The fully-born-and-entirely-respectable individual is the one to whom come health, strength, memory, inspiration, love, preferment, altruistic impulses, and the appreciation necessary to find the greatest enjoyment in them all.

      The fully-born-and-entirely-respectable individual needs not symmetry of form nor beauty of face nor accumulation of wealth to make him happy, for the light from within will give grace to his form, reflect beauty from his face, and attract all of the things that constitute wealth.

      The fully-born-and-entirely-respectable condition is the condition that is easier than not, pleasanter than any, and in which only true happiness dwells.

      Out of the fully-born-and-entirely-respectable habit-of-being and habit-of-thinking, nursed within our professedly-altruistic organizations, will the impulse spring which will so shape conditions that unhappiness can no longer exist, except as the result of perversity.

      PREFATORY DEFINITIONS

      Much misunderstanding arises from the various interpretations of the meaning of terms. So different are the interpretations given to some words, that a large part of the dictionaries is taken up with synonyms whose varied applications are nearly as wide apart as the limits of the greatest misunderstanding.

      Many of these different applications of words are the result of corruptions of the original meaning, but they are none the less misleading, and furnish an excuse for agreeing on specific definitions.

      As an example of corrupt uses given to words that should be held to convey only a sacred meaning, take the word "love," as promiscuously applied, for instance. It should be removed from all selfishness, and attach only to such holy application as that implied by the expression, "God is Love." In its application to individuals, as in mother-love, child-love, love between husband and wife, or between brothers, it should only have spiritual significance, unalloyed by any suggestion of liking, approval, desire, or lust; and should even extend its mantle to spread alike over all created things.

      Love had already been so corrupted in its uses in the time of Comte, that he was impelled to coin a new word to express unselfishness between brother-men, and hence gave the word "altruism" – (other-self) – to the world.

      "Altruism," also, in its turn, has suffered by contact with the selfish habit-of-thought of the present time, until it does not longer express the highest quality of love – the spiritual – but rather the socio-commercial quality that seeks and expects reward of praise or material emolument.

      Although it is some time since "altruism" was first used – and it is a word of most important meaning to sociology – there are few who can define it.

      Probably the material rush of the time has allowed little opportunity for acquaintance with it. It is rarely seen in the magazines, and almost never in the daily papers. This is probably the reason why the author was able to find only three, out of thirty persons asked, who could define "altruism." These thirty were met haphazard, and represented a fair average of city intelligence. It follows, by inference, that there is not as much altruism as there should be in existence among us, for, if there were, the word chosen by Comte to express it would be more widely used and known.

      In presenting a set of definitions, there is no intention of calling into question the intelligence of any reader. The idea was suggested by the wide difference of understanding of the meaning of the word "worry." This difference of understanding became apparent in the discussion of Menticulture.1

      It was found that many persons defined "worry" as "any consideration of the future," whereas only apprehensive consideration of the future was intended to be meant by its use in Menticulture.

      Reference to the origin of the word revealed that it was first used to express the "barking of a small dog," probably in contradistinction to the biting of a large dog. It was first "worrit," and became "worry," as now, later on. "Picking" and "nagging" were its synonyms in slang until they were taken into the language as sober expressions.

      In the attempt to separate "worry"

      from "forethought," the word "fearthought" was coined, and hence our present title, and also the definitions hereunder, whose object is to render misunderstanding as nearly impossible as possible.

      Only a few of the words relative to our treatise are defined – only such as have been found to cause discussion in consideration of the subject.

GOD

      No definition of the Christian conception of God can be adequate. God is the source of all, in all, and around all. "The Absolute," "Father," "Creator," "Jehovah," "Source" and other terms are used for euphony and to express separate God-qualities. Whoever attempts to define God, shows pitiful limitations thereby. We may feel God, but we cannot define God. Appreciation of God is the measure of man's possibilities of growth and the key to power and happiness.

APPRECIATION

      Even in its material application, "appreciation" is a word of greatest importance, and should mean the highest form of intelligence. It is commonly used to express only a simple knowledge of value, but it should have a larger significance, by conveying the idea of fullest cultivation and enjoyment as well as knowledge.

      Wealth, for instance, can be measured only by appreciation. The child in appreciating a toy is richer than a drowning man with a thousand dollars in gold in his pocket. We will therefore understand appreciation to mean knowledge and full cultivation and enjoyment.

      "Appreciation" might justly be given first place in the language, as, in its spiritual application, it implies the knowledge of God that gives birth to Love.

      Our definition, "knowledge – or understanding – cultivation and full enjoyment," conveys the largest and highest meaning of "appreciation," but the realization of it is not complete until every God-expression is included, even to the smallest wonder of the universe.

      Neglect of the cultivation of appreciation of everything– of the commonest things in our surroundings – is loss of opportunity to conserve the greatest aid to progress and growth; because, appreciation of lesser things insures a better appreciation of the most important things.

      Cultivation of appreciation is cultivation of the germ of all good and the СКАЧАТЬ