PERSONAL POWER (Complete 12 Volume Edition). William Walker Atkinson

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СКАЧАТЬ or withdraws from the object of Negative Affection. Affection simply is attracted toward or repelled by its objects; Desire takes up the task where Affection drops it, and then wishes to lay hold upon the object, to possess it or attain it, or (in its negative aspect) to avoid or escape from that object. Affection (in its positive phase) loves the object; Desire (in its positive phase) not only loves it but also “wants” it and is not satisfied without its attainment or possession: Note this distinction, for it is important in the application of the fundamental principle involved in Desire.

      The power inherent in Emotion is indicated by the term designating it. The term “Emotion” is derived from the Latin term “emotio,” meaning “a moving out.” The latter term, in turn, was derived from the Latin prefix “e,” meaning “out,” and the verb “moveo,” meaning “to move.” The essence and spirit of the term, as indicated by its origin, is that of “movement,” motion, activity. It is significant that the same Latin verb “moveo” which supplies us with our English term “Emotion,” also supplies us with our English term “Motion.” Both terms mean “to move”; the “e” in “Emotion” specially indicating “outward motion; to move outward.” So that Motion and Emotion are seen to be closely connected in origin and meaning. Motive Power and Emotive Power are but forms and phases of the same thing, at the last analysis—some philosophers, indeed, claiming that they are one in essential principle.

      Too many persons have fallen into the habit of undervaluing Emotion, and of rather being inclined to apologize for its presence and manifestation in and by themselves. They seek to give it a subordinate place in the Trinity of Mind, and to exalt above it the coordinated elements of Thinking and Willing, respectively. This, principally because the term “emotional” has been attached to and associated with certain unattractive phases of emotional activity; as for instance, the sickly sentimentality, maudlin sentiment, the “slushy gushing” and the neurotic hysterical hyper­emotionality manifested by certain persons who are regarded as being “quite emotional.” The abnormal has been mistaken for the normal—the morbid, for the natural and healthy state.

      Emotion includes not only some of the richest and most noble elements of our mental and spiritual natures, but also much that is of the most practical pragmatic value in our everyday work and activity. Not only does it manifest its presence in those experiences and activities which we usually include in the category of “the things of the soul,” but it also is found to play a quite important part in the activities of the intellect and of the will. In fact, Emotion illustrates the aptness of the term, E­motion, by imparting motion and activity to both intellect and will. The promise implicit in its name is fulfilled in its actual accomplishment.

      Emotion includes in its category that which thrills the heart of man, and which causes him to manifest the fine forces of affection, love and friendship. It contains within its realm the desires which urge him forward on the path of life, and which direct his vision to the banner of Victory placed far ahead over the portals of the future. Emotion lies much closer to the heart and nearer to the springs of human action than does Intellect, great as are the achievements of the latter; and it plays a highly important part in the determination of the character of the individual. While we extol the virtues of Intellect, let us not ignore or undervalue those of Emotion. Man does not live by Intellect alone: Emotion must be present to add spirit and soul to the body of Personal Power.

      Man has a heart as well as a head. In fact, the heart plays a greater part than does the head in the actions of mankind as a whole. Rob human action of the inspiration of the heart, and you have left but a cold mechanical product. Remove Emotion from human life, and you will have taken away the source of its greatest beauties and charm. The Man of Personal Power has Intellect, Emotion, and Will well balanced—this constitutes the Balance of Poise and Power. Intellect is not to be undervalued: Will is to be viewed with respect and admiration; but Emotion is seen to be the essence of the life and soul of the other two elements, and of the individual as a whole. Well says the old adage: “Keep thy heart with all diligence, out of it are the issues of life.”

      But, more to the point, at least in the case of the practical men of the world who may read these words, is the fact that in Emotion is to be found a practical phase of Personal Power—a force or energy which enables men to attain, to accomplish, to succeed, to do things worth while. It is one of the tragedies of our modern educational system that, while the greatest attention is devoted to training “the head,” training “the heart” is practically neglected. It is generally considered quite practical and according to common sense to train and cultivate the intellect; but usually even to hint at the desirability of training and cultivating the emotions lays one open to the charge of being “impractical and visionary.” It is only when persons are shown the important part played by Emotion in all the activities of Intellect and Will, that they will even seriously listen to suggestions that Emotion should be accorded attention in the educational field.

      Yet, as all psychologists know, the Intellect is influenced, swayed, directed and often entirely controlled by Emotion. Many of man’s greatest intellectual triumphs have resulted from the motive power supplied by Emotion. Moreover, the Will has its very roots embedded in Emotion; the motives which move the Will to action are always found to arise from Emotion These are not mere general or careless statements made to strengthen the argument; on the contrary, they express the cold, hard facts of scientific psychology. The fact that such statements may be new to you is but another proof of the public neglect of this important subject.

      Ribot, in the following statement, ably sets forth the conclusions of those philosophers, psychologists and physiologists who maintain that Emotional Feeling is the most fundamental aspect of the life of all conscious creatures, and that it underlies the phase of Intellect in the scale of evolutionary development; that, in fact, it constitutes the very kernel of Life and Mind as these are found to be manifested in living forms. He says:

      “Concerning the place of the Feelings in the total psychic life, I wish to say that that place is first. The Feelings appearing first, it is clear that they cannot be derived, and are not a mode or function of Intellect, since they exist by themselves and are irreducible: thus stated the question is simple and quite evident. The physiological evidence in favor of the priority of the Feelings need only to be recalled; it all centres in one point: organic vegetative life always and everywhere appears before animal life; physiologists constantly repeat that the animal is grafted on the vegetable which precedes him.

      “Organic life is directly expressed by the needs and appetites, which are the stuff of the affective life. The myriads of animals are only bundles of needs, their psychology consisting in the search for food, in defense, in propagation; but even closed in as they are from the outside world, desire in them is not less intense. Even in man, foetal life, and that of the first months after birth, is much the same: almost made up of satisfied or unsatisfied wants, and consequently of pleasures and pains. From the purely physiological point of view, Intellect appears not as mistress, but as servant.

      “The psychological evidence is not difficult to supply, and indeed it has already been presented by Schopenhauer in so brilliant and complete a manner that it would be a bold task to present it afresh. For Schopenhauer, ‘to Will’ is to desire, to aspire, to flee, to hope, to fear, to love, to hate: in a word, all that directly constitutes our good and our ill, our pleasure and our pain. Will (in the sense indicated by Schopenhauer) is universal. The basis of consciousness in every animal is Desire. This fundamental fact is translated into the impulse to preserve life and well­being, and to propagate. This foundation is common to polyp and to man. The differences between animals are due to a difference in knowledge: as we descend in the series, intelligence becomes weaker and more imperfect, but there is no similar degradation in Desire. The smallest insect wills what it desires as fully as does man.

      “Desire-­Will is always equal to itself. It is fundamental. It is a fact anterior to all intelligence and independent of it. It is the basis of character: ‘the man is hidden in the heart and not in the head.’ Its power is sovereign. It is not Reason which uses Desire, СКАЧАТЬ