3. Habit: Its Slavery and Its Freedom
by James Allen
Man is subject to the law of habit. Is he then free? Yes, he is free. Man did not make life and its laws; they are eternal; he finds himself involved in them and he can understand and obey them. Man’s power does not enable him to make laws of being; it subsists in discrimination and choice. Man does not create one jot of the universal conditions or laws; they are the essential principles of things, and are neither made nor unmade. He discovers, not makes, them. Ignorance of them is at the root of the world’s pain. To defy them is folly and bondage. Who is the freer man, the thief who defies the laws of his country or the honest citizen who obeys them? Who, again, is the freer man, the fool who thinks he can live as he likes, or the wise man who chooses to do only that which is right?
Man is, in the nature of things, a being of habit, and this he cannot alter; but he can alter his habits. He cannot alter the law of his nature, but he can adapt his nature to the law. No man wishes to alter the law of gravitation, but all men adapt themselves to it; they use it by bending to it, not by defying or ignoring it. Men do not run up against walls or jump over precipices in the hope that the law will alter for them. They walk alongside walls, and keep clear of precipices.
Man can no more get outside the law of habit, than he can get outside the law of gravitation, but he can employ it wisely or unwisely. As scientists and inventors master the physical forces and laws by obeying and using them, so wise men master the spiritual forces and laws in the same way. While the bad man is the whipped slave of habit, the good man is its wise director and master. Not its maker, let me reiterate, nor yet its arbitrary commander, but its self-disciplined user, its master by virtue of knowledge grounded on obedience. He is the bad man whose habits of thought and action are bad. He is the good man whose habits of thought and action are good. The bad man becomes the good man by transforming or transmuting his habits. He does not alter the law; he alters himself; he adapts himself to the law. Instead of submitting to selfish indulgences, he obeys moral principles. He becomes the master of the lower by enlisting in the service of the higher. The law of habit remains the same, but he is changed from bad to good by his readjustment to the law.
Habit is repetition. Man repeats the same thoughts, the same actions, the same experiences over and over again until they are incorporated with his being, until they are built into his character as part of himself. Faculty is fixed habit. Evolution is mental accumulation. Man, today, is the result of millions of repetitious thoughts and acts. He is not readymade, he becomes, and is still becoming. His character is predetermined by his own choice. The thought, the act, which he chooses, that, by habit, he becomes.
Thus each man is an accumulation of thoughts and deeds. The characteristics which he manifests instinctively and without effort are lines of thought and action become, by long repetition, automatic; for it is the nature of habit to become, at last, unconscious, to repeat, as it were, itself without any apparent choice or effort on the part of its possessor; and in due time it takes such complete possession of the individual as to appear to render his will powerless to counteract it. This is the case with all habits, whether good or bad; when bad, the man is spoken of as being the “victim” of a bad habit or a vicious mind; when good, he is referred to as having, by nature, a “good disposition”.
All men are, and will continue to be, subject to their own habits, whether they be good or bad – that is, subject to their own reiterated and accumulated thoughts and deeds. Knowing this, the wise man chooses to subject himself to good habits, for such service is joy, bliss, and freedom; while to become subject to bad habits is misery, wretchedness, slavery.
This law of habit is beneficent, for while it enables a man to bind himself to the chains of slavish practices, it enables him to become so fixed in good courses as to do them unconsciously, to instinctively do that which is right, without restraint or exertion, and in perfect happiness and freedom. Observing this automatism in life, men have denied the existence of will or freedom on man’s part. They speak of him as being “born” good or bad, and regard him as the helpless instrument of blind forces.
It is true that man is the instrument of mental forces – or, to be more accurate, he is those forces – but they are not blind, and he can direct them, and redirect them into new channels. In a word, he can take himself in hand and reconstruct his habits; for though it is also true that he is born with a given character, that character is the product of numberless lives during which it has been slowly built up by choice and effort, and in this life it will be considerably modified by new experiences.
No matter how apparently helpless a man has become under the tyranny of a bad habit, or a bad characteristic – and both are essentially the same – he can, so long as sanity remains, break away from it and become free, replacing it by its opposite good habit; and when the good possesses him as the bad formerly did, there will be neither wish nor need to break from that, for its dominance will be perennial happiness, and not perpetual misery.
That which a man has formed within himself, he can break up and re-form when he so wishes and wills; and a man does not wish to abandon a bad habit so long as he regards it as pleasurable. It is when it assumes a painful tyranny over him that he begins to look for a way of escape, and finally abandons the bad for something better.
No man is helplessly bound. The very law by which he has become a self-bound slave, will enable him to become a self-emancipated master. To know this, he has but to act upon it – that is, to deliberately and strenuously abandon the old lines of thought and conduct, and diligently fashion new and better lines. That he may not accomplish this in a day, a week, a month, a year, or five years, should not dishearten and dismay him. Time is required for the new repetitions to become established, and the old ones to be broken up; but the law of habit is certain and infallible, and a line of effort patiently pursued and never abandoned, is sure to be crowned with success; for if a bad condition, a mere negation, can become fixed and firm, how much more surely can a good condition, a positive principle, become established and powerful! A man is only powerless to overcome the wrong and unhappy elements in himself so long as he regards himself as powerless. If to the bad habit is added the thought “I cannot” the bad habit will remain. Nothing can be overcome till the thought of powerlessness is uprooted and abolished from the mind. The great stumbling-block is not the habit itself, it is the belief in the impossibility of overcoming it. How can a man overcome a bad habit so long as he is convinced that it is impossible? How can a man be prevented from overcoming it when he knows that he can, and is determined to do it? The dominant thought by which man has enslaved himself is the thought “I cannot overcome my sins.” Bring this thought out into the light, in all its nakedness, and it is seen to be a belief in the power of evil, with its other pole, disbelief in the power of good. For a man to say, or believe, that he cannot rise above wrong-thinking and wrong-doing, is to submit to evil, is to abandon and renounce good.
By such thoughts, such beliefs, man binds himself; by their opposite thoughts, opposite beliefs, he sets himself free. A changed attitude of mind changes the character, the habits, the life. Man is his own deliverer. He has brought about his thraldom; he can bring about his emancipation. All through the ages he has looked, and is still looking, for an external deliverer, but he still remains bound. The Great Deliverer is within; He is the Spirit of Truth; and the Spirit of Truth is the Spirit of Good; and he is in the Spirit of Good who dwells habitually in good thoughts and their effects, good actions.
Man is not bound by any power outside his own wrong thoughts, and from these he can set himself free; and foremost, the enslaving thoughts from which he needs to be delivered are – “I cannot rise,” “I cannot break away from bad habits,” “I cannot alter my nature,” “I cannot control and conquer myself”, “I CANNOT CEASE FROM SIN.” All these “cannots” have no existence in the things to which they submit; they exist only in thought.
Such negations are bad thought-habits which need to be eradicated, and in their place should be planted the positive “I can” which should be tended and developed until it becomes a powerful tree of habit, bearing the good and life-giving fruit of right and happy living.
Habit binds us; habit sets us free. Habit is primarily in thought, secondarily in deed. Turn the thought from bad to good, and the deed will immediately follow. Persist in the bad, and it will bind you tighter and tighter; persist in the good, and it will take you into ever-widening spheres of freedom. He who loves his bondage, let him remain bound. He who thirsts for freedom, let him come and be set free.
Next: 4. BODILY CONDITIONS