OUT FROM THE HEART/PART 3

 

3. Formation of Habit

 

EVERY ESTABLISHED mental condition is an acquired habit, and it has become such by continuous repetition of thought. Despondency and cheerfulness, anger and calmness, covetousness and generosity—indeed, all states of mind—are habits built up by choice, until they have become automatic. A thought constantly repeated at last becomes a fixed habit of the mind, and from such habits proceeds one’s life.

 

It is in the nature of the mind to acquire knowledge by the repetition of its experiences. A thought which is very difficult, at first, to hold and dwell upon, at last becomes, by constantly being held in the mind, a natural and habitual practice.

 

A boy, when commencing to learn a trade, cannot even handle his tools right, much less use them correctly, but after long repetition and practice, he plies them with perfect ease and consummate skill. Likewise, a state of mind, at first apparently incapable of realization, is, by perseverance and practice, at last acquired and built into the character as a natural and spontaneous condition.

 

In this power of the mind to form and reform its habits, its conditions, is contained the basis of a man’s salvation. It is the open door to perfect liberty by the mastery of self. For as a man has the power to form harmful habits, so he equally has the same power to create habits that are essentially good. And here we come to a point which needs some clarifying, and which calls for deep and earnest thought on the part of my reader.

 

It is commonly said to be easier to do wrong than right, to sin than to be holy. Such a condition has come to be regarded, almost universally, as a self-evident truth.

 

No less a teacher than the Buddha has said: "Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very difficult to do."

 

And with regards to humanity generally, this is true, but it is only true as a passing experience, a fleeting factor in human evolution. It is not a fixed condition of things. It is not the nature of an eternal truth. It is easier for men to do wrong than right, because of the prevalence of ignorance, because the true nature of things, and the essence and meaning of life, are not understood.

 

When a child is learning to write, it is extremely easy to hold the pen wrongly, and to form his letters incorrectly, but it is painfully difficult to hold the pen and to write properly. This is because of the child’s ignorance of the art of writing, which can only be dispelled by persistent effort and practice, until, at last, it becomes natural and easy to hold the pen correctly, and difficult, as well as altogether unnecessary, to do the wrong thing.

 

It is the same in the vital things of mind and life. To think and do rightly requires much practice and renewed effort. But the time comes at last when it becomes habitual and easy to think and do rightly, and difficult, as it is then seen to be altogether unnecessary, to do that which is wrong.

 

Just as an artisan becomes, by practice, accomplished in his craft, so you can become, by practice, accomplished in goodness. It is entirely a matter of forming new habits of thought. And he to whom right thoughts have become easy and natural, and wrong thoughts and acts difficult to do, has attained to the highest virtue, to pure spiritual knowledge.

 

It is easy and natural for men to sin because they have formed by incessant repetition, harmful and unenlightened habits of thought. It is very difficult for the thief to refrain from stealing when the opportunity occurs, because he has lived so long in covetous and greedy thoughts.

 

But such difficulty does not exist for the honest man who has lived so long with upright and honest thoughts. He has thereby become so enlightened as to the wrong, folly, and fruitlessness of theft, that even the remotest idea of stealing does not enter his mind. The sin of theft is a very extreme one, and I have introduced it in order to more clearly illustrate the force and formation of habit. But all sins and virtues are formed in the same way.

 

Anger and impatience are natural and easy to thousands of people, because they are constantly repeating angry and impatient thoughts and acts. And with each repetition the habit is more firmly established and more deeply rooted.

 

Calmness and patience can become habitual in the same way—by first grasping through effort, a calm and patient thought, and then continuously thinking it, and living in it, until "use becomes second nature," and anger and impatience pass away forever. It is in this manner that every wrong thought may be expelled from the mind; that every untrue act may be destroyed; that every sin may be overcome.