How To Remember To Do Things

Many of us may struggle with applying some of the things found in The Catalyst of Confidence. That is to say that we struggle with the process of incorporating the lessons into our daily lives. To be sure, we ought to struggle with such things. If we didn't, it's likely that we wouldn't need to change in the first place. One of the more common objections from those who struggle is “I just can't remember to do all this stuff!” Now, no doubt we can say that there is a lot of “stuff” in the book. There are numerous topics, quotes, and questions, and though the chapters are quite condensed, the combination of these things jointly pressing upon us can definitely be overwhelming. So what can a person do who finds it difficult to remember to do “all this stuff”?

It is worth pointing out that this objection includes the word “do” which of course implies action. A given person struggles with remembering to do something. That is, they struggle with remembering to put something they intellectually know into functional practice or action. Now this obviously suggests that they already “intellectually know” what it is they are forgetting to do, they just simply forget to do it. At this point, because they already “know” what they ought to be doing, but forget to do it, we can safely say that a large portion of their battle has already been fought. It is true that the process of application is more difficult, but application cannot happen if a given person doesn't know what it is they need to apply.

Here are some suggestions for those who struggle with “remembering to do” something.

The most common reason people forget to do something—anything for that matter—is because they do not keep it before them. Say at 9:00 A.M. on a given day I were to call my barber and make an appointment to get my hair cut on the same day at 1:00 P.M. In order for me to remember-to-do such a thing, that is, physically go to the location of my barber at the proper time, I must remind myself off and on throughout the morning that I have committed myself to do so. Through this process of reminding-myself-off-and-on-throughout-the-morning I keep the object of my action before me. In other words, I keep it relatively fresh in my conscious mind which naturally helps prevent my forgetting it, which in turn enables me to walk in and greet my barber promptly at 1:00 P.M. that day.

But let us say that at 9:00 A.M. on a given day when I call my barber and make an appointment to get my hair cut, rather than making it for the same day, I make it for five days in advance. Now in order for me to remember-to-do that which I have committed myself to do, I must go about reminding-myself-off-and-on, not for a mere four hours prior, but for a full five days prior to my appointment. Of course it is possible to do this mentally—some people have extraordinary memories and can do so without much conscious effort. But speaking for myself (who tends to forget things of this nature very easily), I would need to work out a basic system for reminding-myself-off-and-on. So what can I do?

Again, the goal here is to “keep the object of that which I have committed myself to do” before me, that is to say, fresh in my conscious mind. In order to do this, I must consider the things I do on a regular basis. For instance, I spend a great deal of time at my desk, particularly on my computer. Knowing this about myself, I decide to take a small blank 3x5 card, fold it in half and proceed to write “hair cut on such-and-such day/time.” I then place the card with the note-side facing me, on my desk beneath my computer monitor, where it is readily visible and where I will see it often. The simple act of keeping this message before me where I will see it often enables me to keep the knowledge of my appointment fresh in my mind and thus allows me to remember my commitment.

Now a person may object, saying that they do not have the convenience to do what I have described. But what I have described can be accomplished through a variety of different ways. Consider taking the same 3x5 card with the written note and, instead of my placing it upon my desk, I opt to place the same note-card in my pants pocket next to my spare change. Whenever I delve into my pocket to pick out a quarter or a nickel or what not, I encounter the note, which serves to remind me of my future commitment and thus enables me to keep it before me and in my conscious mind. Likewise, I could choose to somehow attach the note to my key chain and whenever I use my keys, to unlock a door or drive my car, I am thus reminding myself, again, of my future commitment. In this way, I have developed a system which allows me to remind-myself-off-and-on to keep my appointment.

This same process may be utilized to remind oneself to do nearly anything.

In Lesson III: Goals and Dreams we find the five-step process through which all objectives are realized. The first step is naturally to define what it is that we want to accomplish. But the very next step is to focus on that which we have defined. In other words, without consistent focus, that is, without keeping our objective before us, without keeping it fresh our conscious mind, we will likely forget it and thus fail to accomplish it. If you wish to do something (including remembering to do it), you must focus on it consistently over time.

Another tip which should be of help is to avoid attempting to apply everything at once. Rather, focus on doing or applying one thing at a time, and after you have developed the habit of doing it, move on to something else, and so forth. Attempting to apply “everything at once” will likely result in abject frustration and disdain for the information provided.

Expanding Your Comfort Zone

The concept of the “comfort zone” is discussed in Lesson VI: Fear and Action. In the Lexicon it is defined as “an area of personality characterized by a lack of anxiety, tension or fear which has been created by one's habits. By definition, fears and anxieties lie beyond one's comfort zone.” So to begin with, our comfort zone describes a “zone of behavior” that we are “comfortable” in. This has essentially developed as a result of our habits, that is, our repetitious actions. And to the extent that we venture beyond the boundaries of our comfort zone, we are confronted with greater and greater fears and anxieties.

The concept of a comfort zone may easily be formed into an abstraction. Consider the image below (figure 1). The circle could be said to represent a given person's comfort zone at this very moment. Whatever activities are “comfortable” to the person, exist within the circle. Whereas anything deemed “uncomfortable,” such as fears, for example, exist outside the circle.

Let us suppose that this person is suddenly confronted with the prospect of doing something they fear. Perhaps their responsibilities at work are about to expand and as a result they will be interacting with senior decision makers on a regular basis. This is something they have never done before, let alone routinely. It is not hard to understand that such a change would—even if only initially—stir up various fears and anxieties. Naturally this fear exists beyond the boundary of their comfort zone, as represented by the red dot in the image below (figure 2).

Let us further suppose that this person does not allow their fear to control them. In other words they have determined to act in spite of their fear. In doing so, that is, through the process of consistently doing that which they are afraid to do, they slowly begin to expand the boundary of their comfort zone (as illustrated in figure 3).

If this person continues to act in spite of their fear, consistently over time, they will slowly notice that their fear (of interacting with senior decision makers at their job) will begin to subside. Hence, the activities existing as part of their expanded responsibilities, the prospect of which was initially frightening, have formed into a habit, and as a result have expanded their comfort zone. (As seen in figure 4, this person's expanded comfort zone is represented by the large black circle, whereas their comfort zone as it previously existed is represented by the smaller faded circle.)

It is through such abstractions that we are able to illustrate how a person can grow through confronting their fears. However, it should be emphasized that consistent inactivity can potentially cause one's comfort zone to shrink or atrophy. Thus enabling previously conquered fears and anxieties to resurface and possibly exist once again.

Satirical Responsibility

“It's your fault I'm acting this way!”

Really—are you serious?

It's my fault that you're acting the way you're acting? You have no choice in the matter? You are a mere extension of my will? What about the fact that you just said “it's your fault I'm acting this way”—is that my fault as well? Is it really true that you have no control over your actions? Is it not possible to determine how you respond to my behavior? If I have provoked you, have you not chosen to respond to my provocation? Is it really true that you are helpless before me?

Perhaps I possess supernatural powers of mind-control?

Perhaps I am your master and you are my slave?

or

Perhaps you are responsible for your actions?

The Mind As A Garden

In his book As A Man Thinketh, James Allen rightly observed: "A man's mind may be likened to a garden, which may be intelligently cultivated or allowed to run wild; but whether cultivated or neglected, it must, and will, bring forth. If no useful seeds are put into it, then an abundance of useless weed seeds will fall therein, and will continue to produce their kind. Just as a gardener cultivates his plot, keeping it free from weeds, and growing the flowers and fruits which he requires, so may a man tend the garden of his mind, weeding out all the wrong, useless, and impure thoughts, and cultivating toward perfection the flowers and fruits of right, useful and pure thoughts. By pursuing this process, a man sooner or later discovers that he is the master gardener of his soul, the director of his life."

This astoundingly simple analogy is perhaps the best illustration of how our thoughts affect our lives. What is it that our thoughts "bring forth"? Actions. What is it that actions produce? Results. What affect do results have in our lives? They determine our life circumstances. Thus, it is because we are capable of "planting seeds" or directing our thoughts that we are able to affect the nature of our actions, which will in turn affect the results we produce, which will in turn affect the circumstances of our very lives, and in this sense, every living person is "the director of his life."

The Starting Point

All achievements have been created twice. First in the mental (thought) world, and second in the physical (material) world. This first cause or "mental creation" is the starting point of all achievement; it is the process of defining what it is you want, and seeing it (visualizing) as if it were actually happening.

On Open-Mindedness

In contemporary culture, open-mindedness seems to represent the pinnacle of personal development and as such it is often seen to be on par with and akin to a kind of “enlightenment.” Yet all too often (and perhaps as a result), a person's sincere belief that they are open-minded can solely be used to justify beliefs they hold which conflict with the beliefs of others. For example, if I am open-minded and I believe this world is an illusion, and you happen to believe that this world is real, then you must not be open-minded. (I personally refer to this process as “playing the open-minded card.” Hence, my “open-minded card” is played to trump whatever it is you have to say, because if you were open-minded, you would agree with me.) Thus, I am able to provide myself with a perfectly “rational” justification for my beliefs whenever a person disagrees with me. I may even make statements such as “if so-and-so was only more open-minded they would understand” or “if you don't accept my viewpoint then you're being closed-minded.” But this is extremely shallow intellectually, and can only be ignorant at best. The fact that someone may disagree with me does not provide me with grounds to accuse them of being closed-minded. What if they are right and I am wrong? Too often people say things or hold beliefs which cannot hold up to scrutiny, simply because they are far too general, contradictory, or both, and when one in fact does hold such a position, to retort that those who disagree are closed-minded is clearly to deceive oneself.

Now I realize that people do exist who are closed-minded and perhaps to the extent that we couldn't "open their mind" with a crowbar. But before we assume that such is the case, why not sincerely examine the reasons which support their position? It seems, however, that many people are unwilling to do as much. After all, is it not more satisfying to simply write someone off as being closed-minded than to painstakingly look in the mirror and reevaluate one's personal premises and presuppositions?

The concept of open-mindedness has been indirectly touched upon in the closing paragraph of Lesson VIII: Self-Deception and Learning. The general idea is simple: always be open to learn. Such a concept presupposes the reality that “we don't know what we don't know,” which in itself provides a strong case for continuous learning and growth. Though the word “open-minded” never appears in the lesson, its essence has nonetheless been presented. But how then are we to define the concept of open-mindedness?

First, everything that we know (or think we know) can simply be reduced to information. And nearly everyone will admit to the reality that they don't know everything. We can therefore conclude that information does exist which we personally have not yet discovered. The said premises support the truism that “we don't know what we don't know” or in other words, that “there is always more to learn.” It seems therefore, that open-mindedness is the ability to approach new information as that of a student: it is the willingness to consider new information. The key words in this definition are “willingness,” “consider,” and “new information.” Willingness implies that we are open to hear more about a given subject. We thus can never believe that “everything has been said” about something, and as such we must always be, as it were, open. In conjunction with the word willingness, the word consider suggests that we are open to “think over” something. In other words we are open to honestly study, ponder or evaluate something. New information is just that, it is information which is new to us. It is information which we are encountering for the first time, and as such we must be open to hear as well as consider it seriously. Notice this definition says nothing about “accepting everything you hear” or believing that “all viewpoints are equally valid.” One can wholly reject an idea and still be open-minded about the idea itself. Open-mindedness is not synonymous with acceptance. Rather, it is simply the willingness to consider new information. Without such willingness, we are unable to learn, yet without any consideration we are liable to accept anything.

Price Reduction and News

I am pleased to announce that the retail price of the paperback edition of The Catalyst of Confidence on Amazon.com has been reduced from $12.99 to $9.49! Additionally, the book remains qualified for FREE Super Saver Shipping on orders over $25. The Kindle edition remains at $3.99.

Response from readers has been better than I had initially expected. The book currently has a rating of 4.5 out of 5 stars on Google Books, with most of the reviews being trafficked from Goodreads.com. At this time, about 80% of the ratings and reviews are from people I have never met. It's one thing for people who know you personally to rate your book well, and that definitely means a lot, but it's very encouraging to see complete strangers do the same thing.

Also, many people have contacted me directly to express their appreciation and personal experiences and a lot of generous feedback has somehow tracked me down by word-of-mouth. Again, it has all wildly exceeded my expectations. Thank you all!

Belief and Evidence

It appears that when we do something for the very-first-time, there can be no empirical evidence to support our individual ability to do such a thing successfully, regardless of what it may be. Empirical evidence, of course, being evidence which is derived solely from experience. There may indeed be evidence which suggests that someone else can or has done something similar or exact, but there is no empirical reason to conclude that “someone else has done it, therefore so can I.” Thus, we cannot have any personal experiential grounds to support our ability to do something if we are attempting to do it for the very-first-time, nor can we appeal to the experience of others as evidence of our own abilities. In other words, when we set out to do something for the very-first-time, there is no empirical reason for us to believe that we can do such a thing. And yet somehow we still believe that we can do things that we have never done before.

As an example, consider a graduate student preparing to write her dissertation. She, at this point in her life, has had no experience writing dissertations. It may be true that she has successfully completed a thesis for her masters degree, or that she has successfully written other things. But she has never written a dissertation. She may rationalize her ability to do it, reasoning that she has successfully written many other things, and many other people on earth have successfully completed their dissertations, so why not her? But the fact remains, she has never personally written a dissertation. At this point in time, there is no personal empirical evidence to support her endeavoring to write a dissertation. But despite this, she believes that she can and in fact does write a successful dissertation.

Whenever we set out to do something, especially if we are doing it for the very-first-time, we are setting out, in large part, on a basis of faith in our own abilities. When we act, there are never any absolute guarantees that we will succeed. Yet, often without realizing it, we set out to do that which we personally have never done, on the basis of belief. In this sense, everyone who attempts to do something for the very-first-time, is attempting to do something which is “apparently impossible,” in the sense that there is no personal empirical evidence which could directly suggest that they can succeed in doing whatever it is they are attempting. It is only after a person succeeds in doing something for the very-first-time, that they may appeal to personal experience as evidence of their ability.

In the scientific world, the absence of empirical evidence is said to suggest that something does not exist or is impossible, or at the very least that there is no reason to yet believe that something exists or is possible. In the world of human actions and endeavors, it is often sheer belief which dictates that which can and cannot be accomplished by an individual. Now, my reason in writing this post has to do with the fact that many people appeal to a lack of positive empirical evidence as grounds that they cannot do something. But this is absurd. As we have seen, there cannot, even in principle, be any empirical evidence which suggests that a person can do something if they have not yet done it. If a person wishes to demonstrate that they cannot do something, they must therefore concede that they simply don't believe they can do it.

Discipline

Discipline is simply the ability to do what you commit to do. If you can't fully commit, don't. Be consistent. Do what you commit yourself to do and only commit to do what you are willing to do. Actions perpetuate themselves. Develop discipline in small things and your habit will carry over into large things.

Life and Habit

A good life is the result of consciously developed habits. Control and master your habits and they will place the world at your feet. Allow them to run wild and undisciplined and they will destroy you.

So-And-So Can't Lie

People often say things that are obnoxiously false. Perhaps they don't realize exactly what it is that they are saying, or maybe they just haven't thought about it very carefully. But regardless of what they may or may not think, they often don't seem the least bit daunted by the fact that they have made a statement that is utterly erroneous.

Consider the statement “so-and-so can't lie.” I have heard such assertions used to describe people surprisingly often. But is such a statement accurate? Is it really true that the said person cannot lie? To begin our investigation, it seems that we must ask what exactly could have happened that would lead a person to express such a statement.

Perhaps “so-and-so” may simply be bad at lying. When asked a direct question (such as “did you do this?”), the validity of his response is betrayed by his tone, facial expression and body language. In other words, despite (say) his denial of responsibility, his tone, facial expression and body language clearly indicate his guilt. In addition, perhaps such situations have cropped up several times, which in itself could lead a person to conclude “so-and-so can't lie.”

Another option is that “so-and-so” doesn't lie. He may be completely honest at all times. If someone wants to know what he thinks about something, they simply ask him and he tells them what he thinks. If he is guilty of doing something, he openly admits it. Again, if “so-and-so” consistently displays such honesty, it is possible that others may conclude that he “can't lie.” This leads us to the crux of our problem.

The problem with a statement like “so-and-so can't lie” is specifically the word can't. If you say that “so-and-so can't walk” because they have no legs, that is one thing. But to say that they “can't lie” is entirely another. The word “can't” implies impossibility. That it is impossible for “so-and-so” to lie. But in order for it to truly be impossible for “so-and-so” to lie, he would have to be unable to communicate in any form whatsoever. If the said person is a bad liar (as explained above), if he has difficulty concealing a lie, it does not follow that he cannot lie. Surely he can, and obviously does, he simply doesn't get away with it. On the other hand, if the said person doesn't lie, if he is honest, it is clearly a mistake to conclude that he can't lie.

A person's actions (which include lying or not lying) are an effect of their will. They are the result of one's choice and initiative. If a person has worked their entire life to be honest because they happen to believe that it is among their moral responsibilities to convey the truth, they have done so as a result of their own conscious choice. It is not that they cannot lie, but rather, they choose to not lie. They may have developed the habit being honest to such a point that they will not lie, but to assume or state that they cannot lie, is to assume that they have no control over their own choices and actions. It is to assume that that is just the “way they are” and that the individual has absolutely no role to play in their actions.

Not only is the statement “so-and-so can't lie” false, but it is also blatantly insulting to “so-and-so.” Some people may accuse me of splitting hairs here, but nonetheless, we should all be more aware of the things we say and the words we use.

The Method

This is the third post in a series, the topic of which is “thinking.” If you have not read the first or second posts I encourage you to do so before continuing.

Before we move on it seems appropriate to briefly summarize what has been said in previous posts. As it relates to The Catalyst of Confidence, the concept of thinking broadly refers to the examination of causal relationships. A crucial component of such thinking is that it is inherently teleological in that it is always directed toward a specific end or good in the mind of the individual. In other words, causal relationships are not examined “just because” or for “no reason,” but rather, for the purpose of attaining a desired good. While the goods which our thoughts are directed toward always “appear” to be real or genuine goods, in fact, they may or may not be. By evaluating both the short-term (immediate) and long-term (forthcoming) effects of a good, a person is better able to discern whether or not the goods they are directing their energies toward are real or merely apparent. And while poor choices in goods tends to focus solely on short-term effects, beneficial choices tend to focus on effects in both the short- and long-term, with an emphasis on the latter.

Up to this point, our posts have put forward a lot of theory, but how can a person actually apply this information? How does a person go about putting this information into practice? To answer these questions and others we must, oddly enough, look to the natural sciences. At present, the best possible way that I have found to apply this information is to start by utilizing a basic scientific method, which I will adapt and describe below. This method consists of three steps: observing, hypothesizing and experimenting.

1. Observing

Observing refers to the observation of various elements in one's current circumstances. Naturally some circumstances may be evaluated as good and satisfactory, but it is likely that others, like a burnt hand, for instance, will be judged as less beneficial. It is the second category of circumstances, those which are deemed unsatisfactory, with which we concern ourselves. These are specific conditions which we would like to eliminate and/or replace with those of a more desirable nature. This leads us to our second step.

2. Hypothesizing

Once an unsatisfactory circumstance is identified a person can begin to determine it's cause and/or remedy. This is done through a form of speculation known as hypothesizing. Hypothesizing is closely linked with observation, as it refers to the examination of causal relationships so as to determine the root cause of a given unsatisfactory circumstance, and if appropriate, it's remedy.

3. Experimenting

When a possible cause or remedy is identified a person may then begin taking action in order to correct the problem or unsatisfactory circumstance. Performing actions which are directed toward the correction of an unsatisfactory circumstance is known as experimenting. Experimenting is basically an attempt to fix the problem. It then becomes necessary to begin observing the results of our actions. If our initial attempts fail, we can begin re-examining the situation by hypothesizing which may then be followed up by further experimentation.

Thus, through trial and error, a person is able to utilize this method to identify an adverse condition, it's cause and/or remedy, and ultimately eliminate and/or replace it through their own efforts. I will continue to elaborate in the future.

The Result of Fear

Fear often reveals itself as indecision, doubt and procrastination, ultimately resulting in inaction. Without action, the most vital element of success, nothing can be accomplished and the wheels of human ingenuity stop turning.

The Ends of Thought

This is the second post in an informal series, the topic of which is “thinking.” If you have not read the first post (it's fairly short) I encourage you to do so before continuing.

Acute readers will have noticed that the ending of Don't Burn Your Hands! clearly states that “we've barely scratched the surface—more to come!” This obviously implies that we were not done. But that was in August and here we are closing in on December. So, if you would, allow me to apologize for my failure to publish this post in a timely manner.

Having explored a broad generalization of the concept of thinking (causal relationships), let us now begin to break it apart and examine it more closely. One of the first things we should notice is that thinking at this level is inherently teleological, that is, it is directed toward some end or goal. It does not wander aimlessly, but rather, seeks something specific. What exactly does that mean? If we take an example from the first post, specifically the example of placing one's hand on the heated coil of a stove, we know that this action will result in our hand being burned. But examining the causal relationship between the act of placing our hand on the coil and the result of our hand being burned is not properly an end in itself. Rather, the end of such examination (thinking) is presumably “how do I avoid burning my hand in the future?” In this case, the end which our thinking is directed toward would be the avoidance of burning one's hand.

For the purpose of these posts, the ends which we direct our thoughts toward will be called goods. Thus, the examination of the causal relationship between the act of placing one's hand on a heated coil and the effect of it being burned, is directed toward the good of avoiding such effects in the future. Most people will agree that it is desirable to not burn one's hand on the coil of a stove. In other words, it is seen to be good to avoid such things. However, no one deliberately directs their thoughts toward an end which they believe to be destructive or bad. Ends are always seen as goods in the mind of an individual. This leads us to the contrast between real and apparent goods.

A real or genuine good, is an end which is actually good for a person. The end of avoiding burning one's hand, for example, would be considered a real or genuine good. An apparent good, on the other hand, is a good which, while a person may think or believe it to be genuinely beneficial for them, in reality is not. We can easily conceive of a person who desires to eat chocolate cake at every meal. Such an end would no doubt be seen as a good in the mind of the individual, but would nonetheless prove to be the opposite. This inevitably leads us to yet another distinction. That of the short-term and long-term effects or consequences of different ends.

The short-term effect of my avoiding burning my hand can be seen as a real good because I do in fact avoid burning my hand. The long-term effect would be the same. In this case there is no difference between the short-term and long-term effects when it comes to the end of “avoiding burning my hand.” Can the same be said of the person whose end is the consumption of chocolate cake at every meal? The short-term effect of eating chocolate cake at every meal is simply the gratification of the desire to eat chocolate cake at every meal. Again, in the mind of the individual, this end is seen as a good. Even so, the long-term effect would be quite different, the very least of which would be mild health problems. In this case, the long-term effect of the end of “eating chocolate cake at every meal” reveals itself to be, not a real or genuine good, but on the contrary, an apparent good.

On the basis of what has been said, we can make several conclusions about the essence of goods. First, real goods are ends which actually produce beneficial effects, with an added emphasis on the long-term. In many circumstances, the short-term or immediate effect of a real good, is not seen to be good or beneficial at all. When a person who desires to lose weight begins to eat healthy or work out, for instance, the short-term circumstances are generally undesirable. Prior to working out this person was overweight. Now that they have begun working out, they are still overweight, but now they are tired and sore as well! Thus, this person must tolerate a short-term pain or discomfort in order to attain their desired end in the long-term, which is a real good.

Next, we find that apparent goods are ends which are expected to produce beneficial effects and generally emphasize the short-term. Put differently, apparent goods have a tendency to focus on the immediate effect of an end or good. Procrastinating on a project may seem to be desirable in the short-term, but oftentimes such ends produce hazardous effects in the long-term. As discussed in Lesson VIII: Self-Deception and Learning, a characteristic of self-deception is seen in fulfilling immediate desires while simultaneously ignoring future consequences.

A person may opt to tolerate a given pain or discomfort in the short-term, in order to enjoy a real good in the long term. While another person may solely be focused on an apparent good in the short-term, at the expense of the long-term. Herein lies the difference between good and bad choices. In one instance, a person takes into account the short-term and the long-term effects, and evaluates them as goods. In another, only the short-term or immediate effects are considered and evaluated as goods.

I do realize that this is a lot of information, but it is a necessary foundation to understand the forthcoming posts on this topic.

Everything You Do Is A Choice

Whether you believe it or not, you possess the ability to control your own actions. You control you.

The Confidence Formula

The following formula appears in Lesson XI: Confidence and Humility:

Hard Work → Progress → Confidence

Though this formula has been briefly touched upon in the book, I will add some further clarifications and comments at this time.

The proposition “hard work” starts us off, but what exactly does “hard work” refer to? It should be said that one of the primary aims of Lesson XI: Confidence and Humility is to illustrate the absolute importance of the “complete understanding” of the ten lessons previous it. The concept of “complete understanding” is defined in the Lexicon as the ability “to know or understand something on an intellectual and functional basis.” This idea was first presented in the Introduction and thus finds it's consummation in the eleventh lesson. Hence, it is because our goal is not merely the intellectual, but also the functional understanding of the first ten lessons, that we are better able to identify the concept of “hard work.” Here, “hard work” essentially refers to the actions necessary in order to functionally understand the first ten lessons. In other words, it refers to the work that must be done consistently in order to functionally apply what we have intellectually learned. The word “hard” is used to emphasize that though the lessons are relatively simple, they may not necessarily be easy to apply or integrate. As we have seen, it is one thing to intellectually understand something, and it is quite another to incorporate it into our everyday life.

The “hard work” that is done consistently over time which is necessary to functionally understand the first ten lessons brings us to “progress,” the next step in our formula. Progress, whether internal or external, is the natural result of consistent hard work. Internal progress should be understood as “progress in thought or act,” while external progress pertains to progress in reaching an extrinsic goal of some sort. Through working to apply and incorporate the first ten lessons we will eventually begin to see progress. Such results may not show up immediately, nor be ostensibly large, but neither should this properly surprise us, especially considering what is said in Lesson VII: Failure and Adversity. After all, even small progress is progress.

Visible progress—whether seen in our personal selves or in our external circumstances—in turn, validates our hard work and reveals to us a glimpse of our potential. This glimpse, which may begin as a very faint and miniscule spark, will, over time—and through our continued efforts—begin to grow, and as our understanding of our potential grows and expands, so too does our confidence and faith in our abilities. Confidence, as it is said in the Introduction, stems from our capacity to acknowledge and understand the reality of human potential. But it specifically the acknowledgment and understanding of our own potential, which can result in nothing less than a genuine state of confidence on our part.

The Coming Changes

The Catalyst of Confidence blog was officially launched in March, along with the release of the book, The Catalyst of Confidence. It's aim being to provide a continuing education to readers by examining the contents of the book in a more scrupulous fashion. Which up to this point (correct me if I'm wrong) I think has been done reasonably well. This post serves to announce that, beginning early next year (2012), this blog will transition from it's current state and content base to one of a broader and more general nature. My reason for this change will be described below.

Before outlining the reason for this change, however, I will briefly describe some of the alterations which are currently expected. To begin with, the content of the articles published on the blog will change. Change how? At this time, only articles which directly concern The Catalyst of Confidence are published. In the future, articles of a much more diverse nature will be published. In other words, the content will no longer be solely “catalyst of confidence” related, but will encompass other topics as well. To clarify, this in no way implies that articles concerning The Catalyst of Confidence will cease being published. It simply means that the scope and scale of the blog itself will broaden and thus, offer readers a more diverse and interesting series of topics to contemplate and ponder. In addition, the look and feel of the blog itself will be changed. i.e., design, layout, colors, etc. The blog URL, it's name, and all associated feeds, however, will remain the same. Also, readers will still have the ability to contact me or ask questions if they desire and all previously published posts will remain available.

My reason for the forthcoming change is as follows: My work does not reside solely within the realm of The Catalyst of Confidence and it's contents. I am interested in many things, which, by my own design, occupy my research and study. Thus, The Catalyst of Confidence and it's related topics comprise one among many such areas of personal interest. This being the case, I find myself unnecessarily restricted when it comes to maintaining this blog. Many things I would otherwise write about and concern myself with have been excluded as things beyond the current scope and scale of this blog. Hence, beginning early next year the “scope and scale” will change and broaden, so as to afford me a certain flexibility in my writing.

Until the prescribed changes occur next year, the blog will continue operating as normal. If you have any questions or concerns, please send me a message. All feedback is welcome and greatly appreciated.

Emotionalized Final Thoughts

This is the third (and hopefully final) post in a series, the topic of which is the concept of “emotionalized thoughts.” If you have not read the first and second posts, I encourage you to do so before continuing.

Having explored the affect emotionalized thoughts have on the creation of beliefs, as well as the accomplishment of goals, let us continue our exploration with a third example. In Lesson IV: Thought and Concentration, we find that thoughts which are either repeated or emotionalized have a “magnetic” affect on one's mind. The word “magnetic” is used to indicate that such thoughts appear to have a tendency to “attract” other thoughts which are of a similar or related nature to that of the original thought. A person who is worrying about the outcome of some past action, for instance, will find that if they continue “worrying” (repeating the said thought) or if their initial “worry” is accompanied by a strong feeling(s)—such as anxiety, nervousness, etc.—they will find it inevitable that other thoughts of a similar or related nature will begin appearing in their consciousness as well. Hence, an initial fear or worry that a given action (A) may produce an anticipated negative result (B), suddenly expands in their mind. They now are not merely worrying that A will result in B, but now that A may not only result in B, but potentially consequence C, D, and E, as well. In effect, the initial fear or worry has expanded through a kind of “snowball” effect in the said person's mind.

As previously stated, the affect of an “emotionalized thought” is simply that it appears to “speed up” the cognitive faculties inherent in one's mind. If thought X is accompanied by strong feelings (emotions), then additional thoughts of a similar or related nature to that of X are likely to begin appearing almost immediately. The substance of the original thought itself is irrelevant. If the thought is of a positive nature, with accompanying positive emotions/feelings, the “magnetism” of the thought will be positive as well. The word “magnetism” refers to the capacity of a given thought to attract other thoughts of a similar or related nature. Thus, positive will attract and perpetuate positive while negative will attract and perpetuate negative. If you throw strong emotions/feelings into the mix, the process occurs in less time.

Another phenomenon associated with emotionalized thoughts which may be worth noting is their apparent unreliability or fickleness. For example, let us return to the above mentioned person who is struggling with the fear or worry that action A may produce consequence B. Due to the strong feelings which accompanied their initial “worry” they now find themselves confronted with the prospect of, not only consequence B, but potential consequences C, D, E, etc. These additional potential consequences have, in effect, been produced as the result, not of careful thought or analysis, but rather of sheer emotion. Insofar as such potential consequences have been created by emotion, they are not necessarily reliable. In other words, after the said events transpire and all consequences—anticipated or otherwise—have occurred, it is likely that the majority of the said person's worries will have been unrealized and thus spent in vain.

How many of us have driven ourselves to the edge of madness through emotion, only to find such things to often be utterly baseless, unwarranted and devoid of all rationale? Our emotions absolutely have their benefits, but unless we are able to accurately discern when to employ them, we will likely deceive ourselves.

Only Different In Your Mind

The following quotation appears in the Selected Quotes section at the end of Lesson XII: Possibility and Impossibility:

"No! No different! Only different in your mind!"

-Yoda

Obviously the above quote is from Star Wars, and at risk of being overly cliché, I have included a video of it transpiring below. If nothing else, it is worth watching to simply re-emphasize the enormous affect our beliefs have on our abilities.

An Emotionalized Follow Up

The foundation needed to understand the concept of “emotionalized thoughts” was laid out in a previous post. At this time, I would like to continue the discussion. We have seen that emotionalized thoughts are simply thoughts linked with strong feelings. We have also seen that such thoughts “speed up” our mental operations—one example of which has already been given. But in what other ways can such thoughts possibly affect us? While the previous example was concerned with Lesson I: Perception and Belief, the example provided below will involve Lesson III: Goals and Dreams.

As stated in the third lesson, the second step to bring a thought, goal or dream into reality is called Focus, which means concentrating on the thing you wish to accomplish. Concentration itself is a mental activity, and therefore a form of thinking, and as such the concept of Focus essentially refers to the activity of “thinking about” whatever it is you want to accomplish. When this (focus) is done, consistently over time, your mind will begin to identify various methods of how to accomplish the thing you want. This occurs in the form of thoughts or ideas which “flash” into the conscious mind, thereby providing a person with a basic set of possible methods which may then be utilized to bring a given thought, goal or dream into reality.

As you might expect, the time component needed to complete this process is very much dependent on the amount of feeling or emotion involved in a person's thoughts. With little excitement or enthusiasm to accomplish a given goal or dream, a person will struggle to produce the creative ideas needed to accomplish it. However, if a person's thoughts (concentrations) are emotionalized, that is, if a person's thoughts are passionate or enthusiastic about the prospect of accomplishing a given thing, then the same person will quickly experience possible methods or ideas “flashing” into their conscious mind, which may then be employed to accomplish their objective. If a person is sufficiently “fired up” about something, ideas on how to accomplish it may begin appearing in their mind immediately. Contrariwise, such possible methods or ideas rarely develop without feeling or passion.

As elementary as it may sound, a strong desire to accomplish a given objective is necessary to accomplish it. Such desire is not only beneficial in order to cultivate creative ideas, but also to develop persistence. It is worth noting that oftentimes initial “ideas” or “possible methods” (which are employed by a person to achieve their goals) prove faulty or problematic. If such is the case, without a strong desire, many people will give up or quit. It seems, in this case, our emotions provide us with a twofold benefit: the acquisition of creative ideas which may be utilized to accomplish our objectives, as well as the staying power needed to persist through failure.

The Poe and the Possible

As unusual or creepy as it may sound, I have been an avid Edgar Allan Poe enthusiast since I was approximately seven or eight years old. Initially, it was the cover art (pictured) of two separate compiled works of Poe that I had found in a Scholastic catalog which had caught my eye. In addition, the concept of a “short story” appealed to me, as it was an obvious alternative to reading an entire book. A proposition which I quietly dreaded as a child. I can still recall the day the much anticipated books were delivered. To my surprise I actually enjoyed reading them. If you have read Poe, you know that he has a certain style and flair to his writing, which I immediately noticed and admired. Though, I confess, I didn't have any living clue what I was reading and thus couldn't have comprehended more than 20% or so of what was actually transpiring in each narrative. But that didn't seem to affect my enjoyment. Meanwhile my parents were under the impression that their son was some kind of child genius, reading stories filled with words and concepts that neither of them knew or understood.

Since then, I have compiled many different editions of Poe's works, including a ten volume set of his complete works, letters and notes which itself is over a hundred years old. I have also made it a habit to read Poe in the fall or autumn of the year, as many of his stories have a Gothic or “Halloween-like” feel to them. At present, fall is upon us, and naturally I have set aside some time to revisit my oldest literary acquaintance.

I recently re-read “The Murders in the Rue Morgue.” Having read the story many times, I consider it to be among Poe's best narratives—if not his very best. Some people believe Poe's stories to be the kind that only a boozy, bumbling idiot (whose so called literary genius is, at best, highly overrated) could possibly write. I emphatically disagree. Irrespective of his personal habits (which I do not condone), Poe's writing, if properly understood, can be considered no such thing. While re-reading “The Murders in the Rue Morgue,” I came across the following sentence, having noticed it for the first time: “It is only left for us to prove that these apparent 'impossibilities' are, in reality, not such.” I couldn't help but notice the similarity between this particular quote and the concepts discussed in Lesson XII: Possibility and Impossibility and Lesson I: Perception and Belief.

We know that, for the most part, the things which are possible or impossible for us, are largely dependent on and determined by the things we believe. As stated in the final lesson, both the possible and the impossible are largely the creations of our own minds. We know from the first lesson that we can believe X is impossible for us to accomplish and as a result we will not spend our energies in it's pursuit. Likewise, when we believe Y is possible, we act as though it is, and therefore work to achieve it. But many times, we cannot know for certain if we can accomplish Y, until—in fact—we do. In this sense, until our objective is actually attained, we are operating on the basis of a certain amount of faith in our own abilities. There may, in fact, be no empirically verifiable reason for us to believe that we can accomplish Y. In such a situation, many may assume that we are attempting something which is apparently impossible. i.e., we are attempting something which we have no rational reason to believe we can attain. Yet oftentimes we still believe that we can accomplish Y and may in fact actually achieve it. Indeed, three such historical examples are given in the final lesson. But are not such examples evidence that, in some cases, the so called and apparently impossible—is in fact possible?

It therefore seems that many of our objectives can be understood as determining that which is truly possible for us, albeit within the shadowy realm of that which is “apparently impossible.” In other words, “it is only left for us to prove that these apparent 'impossibilities' are, in reality, not such.”

Emotionalized What?

Always in reference to a specific form of thought, the word “emotionalized” appears at various times throughout The Catalyst of Confidence. But to what exactly does this rather obscure word pertain? The lexicon reveals the following definition: Emotionalized thoughts are thoughts which are linked to strong feelings (whether positive or negative), and are more easily recognized by the subconscious mind. The key words or phrases in this definition are “thoughts,” “strong feelings,” “more easily recognized,” and “subconscious mind.” The phrase “thoughts linked with strong feelings” is easily understood and requires no further explanation. “More easily recognized by the subconscious mind,” on the other hand, seems to stand in need of further illumination.

What then does it mean for a thought to be more easily recognized by the subconscious mind? To begin with, thoughts which are linked to strong feelings (emotions) leave a deeper and more lasting impression on one's mind. As a result, such thoughts produce an effect that is best described by the “speeding up” of one's cognitive faculties. For example, in Lesson I: Perception and Belief, we learned that a person's beliefs are created through the perception and repetition of information. A person encounters information through their unique experiences, which they then evaluate or pass judgment on. This is known as perception, or the first step in the creation of a belief. But before a given perception may become a full blown belief, it must undergo a process of reinforcement, called repetition. This second step (repetition) generally requires an amount of time before a person's initial perception may solidify into a belief, unless the said perception is linked to a strong feeling or emotion. That is, unless the initial perception has been emotionalized. If the said perception has been emotionalized (or linked with a strong feeling or emotion), the second step in the process of belief creation, depending on the strength or intensity of the feeling the said perception is associated with, may essentially be unnecessary. In other words, to the extent the perception itself is emotionalized, the time component that is normally needed to “reinforce” it, may be drastically shortened, if not eliminated altogether.

To illustrate this, consider the following example. A young girl has always wanted to be an artist, specifically a painter. One day she decides she is going to paint a picture for her teacher. Though she has never painted before, she acquires the needed materials and begins painting. She dedicates hours to her project, envisioning how wonderful it will look when finished, and how her teacher will adore it. Upon presenting the finished painting to her teacher in front of her classmates, she is greeted with laughter and ridicule. Her fellow students begin making fun of her and her ridiculous painting, while her teacher, who is a little embarrassed by the whole scene of being presented with such an odd looking piece of art, quietly snickers along with the rest of the class. The young girl is naturally heartbroken as her secretly held dream of becoming an artist is quickly drowned by the laughter and mockery of her peers.

Such an experience will surely be evaluated and judged (step 1: perception) by the little girl, and it is reasonably likely that she will conclude that she has no business painting because she isn't any good. But because her perception is so intimately connected with strong emotions, it is likely that her perception will become a complete “action governing” belief immediately after having the said experience. In other words, she may not necessarily need to suggest to herself that “she isn't any good at painting” over and over again (step 2: repetition). Her experience and perception thereof was so very heart wrenching (emotionalized) that no additional suggestions were needed for reinforcement in order for her perception to become a belief. In this sense, her emotions have "speeded up" the operations of her subconscious mind. Needless to say, if she is like most people, it's safe to assume that such a belief will affect her for the rest of her life.

This provides us with just one example of how “emotionalized thoughts” are more easily recognized by the subconscious mind. I will continue to elaborate in the future.

The Pain of Specifics

“What is the book about?” is a question I am often confronted with. Such a question is surely simple enough, yet oftentimes it proves to be quite difficult to answer. If I answer merely by saying “confidence” I normally receive a rather blank stare in response, which also happens to occur if I say “human potential.” Both terms are technically correct, but in saying them it appears I posit, in substance, absolutely nothing. Both terms are in fact quite general and nonspecific and—because they appear to be more confusing than enlightening—I have thus abandoned them.

But what have I replaced these words with? What can I now say when confronted with such a question? Perhaps the book's description may provide us with an answer. The proposition that “confidence stems for our capacity to acknowledge and understand the reality of human potential” is clearly stated on the back cover of the book. Additionally, it appears as the first sentence in the Introduction, where the semantics of the word “acknowledge” is briefly considered, along with the multifaceted concept of “understanding,” which itself is explored in greater detail. But what exactly is meant by the final concept to which the above proposition refers, specifically the so called reality of human potential?

The reality of human potential refers to the possibilities which are inherent in the human person. Namely, the possibilities underlying mental and physical action, and especially the results such actions produce. When we understand the fundamental truth that things are not fixed, that circumstances do not have to be as they are, but can verily be different than that which is, that we as individuals have the ability to control our actions and thereby produce specific and determined results, that in short, our very actions operate as agents of change, we are better able to understand the reality that our actions may be utilized in order to bring about the change we desire. In other words, because we are able to understand the many ways in which our actions may be used, we are better able to understand the things we can accomplish through our own efforts, and thus understand the potential inherent within ourselves.

Thus, the object of the book becomes clear: to help one better understand the many ways in which their actions may be utilized, so as to afford them a better understanding of their potential, which in turn results in a genuine state of confidence.

Hence, when asked, I simply say the book is about helping a person better understand their potential.

The Difficult and the Impossible

We often think that something is impossible to do when in reality it is simply difficult. Statements such as “I can't do—X” have been adopted by many, again, not because the act of “X” is impossible per se, but simply because it is or could potentially be, difficult, and has therefore been inaccurately perceived to be impossible.

When you say you can't do something, are you implying that it is literally impossible for you to do, or that you would simply rather not do it? Upon reflection, most people recognize that it isn't that they can't do something, but rather, if they did, it would (or could) prove to be difficult, and therefore they prefer to avoid doing it. The word difficult, in this case, may represent things such as fear, discomfort, lack of desire, genuine difficulty, or whatever. Naturally someone who is afraid to do something will exclaim “I can't do that!” without much thought. But as discussed in a previous post, such statements are largely inaccurate as they do not convey the whole truth of a given situation.

It is truly unfortunate that so many have come to believe they can do so little. But this has largely resulted from inaccurate perceptions, such as those described above where that which is difficult has become synonymous with that which is impossible. It seems that the use of the word impossible, or words which can be interpreted definitively as such (i.e., can't), should never be exercised with folly or negligence, but, on the contrary, with only the utmost caution and consideration in view.

Between A and B

People often refer to their “present situation,” which, generally speaking, represents the sum total of their current circumstances. In other words it describes where they are in the present—right now. Such a concept may easily be labeled as a so-called “Point A.” In contrast, people often speak of the future or of their anticipated “future situation,” which again, simply refers to what their “present situation” will be like at some point in the future. Likewise, such a concept may easily be labeled “Point B.” It follows, in this sense, that every living person is in motion or moving from a given Point A to a given Point B (A → B). They are moving from the present to the future.

But what constitutes this movement? Through what process does a person “move” from a given point to another? At this time, it may be helpful to replace the word “circumstances” with the word “results.” What then, determines a person's results? Choices. Specifically choices and actions, the individual initiative and volition of a person. If someone is at Point A and desires to get to a given Point B, the defining factor of their “movement” from A to B can be none other than their individual choices and actions. It is because a person's choices and actions produce results that they can either bring them closer to or further from their desired destination (Point B).

It is obvious that a person's Point A must be different from their Point B. If it were not, if the circumstances which constituted A and B were identical, then no choices or actions would be necessary to “move” a person from one point to another. Indeed, strictly speaking, no “movement” would be needed. But few people, if any, can claim such a blissful state of existence. By definition, we all desire to better our circumstances to the extent possible. To be sure, whether we acknowledge it or not, we are all moving from the present to the future; we are all moving from a given Point A to a given Point B in the sense that our choices and actions today will largely determine the point we find ourselves at tomorrow. It is because of this, that the importance of defining our so-called “Point B” cannot be overstated.

Consider, for instance, a cargo ship leaving port. Without a defined destination (Point B) the ships captain would be powerless to get anywhere—except, of course, by chance. Why? Without something to direct his actions toward, the ships captain would be unable to rationally make any decision whatsoever. In other words, by knowing the ships end or destination, the captain is able to choose the actions necessary to reach that point. In the same way, without a defined destination (Point B) a person becomes unable to choose or act effectively, and as a consequence, cannot “get anywhere” except by chance. Thus, we can conclude that it is nothing less than the goals, dreams and aspirations of a person (provided they have been defined in detail), which ultimately direct their life.

Have you explicitly defined your goals and dreams? If not, what rational basis do you have to guide your decisions and actions?

The Critical Finger

I was recently reminded of a past student of mine who would regularly object to various things I taught. The grounds of his objections were as follows: Everything you teach is very simple and easy to understand and doesn't contradict the general experiences of a person. In fact you normally cite life experiences that most people can relate to as evidence of that which you teach. But because of this, the things you teach are basically things that people already know. Therefore, because the things you teach are already known to a person, they cannot possibly be valuable to them.

This reasoning is actually quite hilarious, because it seems to imply that the only person who could potentially learn anything from what I write is the person who is isn't intelligent enough to have learned these things on their own. Thus, if you have learned anything at all from this blog, my student would no doubt label you as one example of such a person.

Still, I believe the student's argument to be naïve at best. My appeal to a person's “general life experience” is, in many ways, a concrete method of relating to them. It definitely helps the reader/student to better grasp whatever it is that I'm talking about. But it does not follow that, because I have appealed to the life experience of a person, and then proceeded to make a connection or observation on the basis of that experience, that the person will have already made that same connection or observation prior to my relating it to them.

As an example, consider the concept of fear. Nearly everyone can perform some action which they were once (but no longer) afraid to do. To borrow from the previous post, during “driver's ed” many people are afraid to drive a car on the road amongst other automobiles, especially if they have no experience driving things. Yet after years of having their drivers license and operating a vehicle, they display no fear whatsoever when driving. Such is an example that many people relate to. But many have not made the connection that in order to overcome a fear, they must do that which they are afraid to do, and when they do that, they expand their comfort zone, and their fear begins to subside. Such an observation is, for many people, a kind of revelation or epiphany which enables them to better face and overcome fears throughout their life, and if that is in fact the case, surely they wouldn't accuse me of “teaching them something they already knew.”

On the other hand, perhaps the said student—albeit at the midpoint of his teenage years—had already figured out everything worth knowing.

A Common Mistake

If you are sixteen or older, the odds of you having your drivers license are fairly good. In order to acquire this license you had to complete/pass a state-approved “drivers ed” program, which consisted of a combination of driving and class work, for the duration of approximately two to three weeks. After completing this first segment, you were given a driving permit which enabled you to “practice driving” with a parent or legal guardian for a specific period of time. Later on, you entered the next segment for some additional class work and, after that was complete, were able to take your “road test,” which, if passed, approved you to get your official drivers license. Again, if you have a drivers license, chances are you went through this process or one very similar to it.

The class work we did during our “drivers ed” program can be referred to as the “intellectual understanding” of the subject of driving. In it we learned the rules or “laws” of driving an automobile. We learned about various traffic signals, signs, speed limits, etc. We learned the theory of how-to-drive a car and at this point, our understanding was purely intellectual.

But class work wasn't all we did. Eventually, we were able to get behind the steering wheel and, along with other students and a driving instructor, drive down the road amidst other automobiles. This process of actually driving a car can be referred to as the “functional understanding” of the subject of driving. Functional understanding is essentially understanding something by doing or applying what we know intellectually. Though we understood how to drive a car (in the intellectual sense), we didn't fully understand it until we actually did it and became proficient at doing it (which took a considerable amount of time and effort).

As discussed in the Introduction, the ability to fully understand a given subject is dependent upon two distinct forms of understanding: intellectual and functional. Both are necessary to fully understand almost anything. One of the most common mistakes in the area of personal growth is assuming we understand something, when in reality we only understand it intellectually. But it is only after we take the time and put forth the effort to functionally apply what we intellectually know, that we can truly understand our potential and grow personally.

How God Fits In, Part 3

This is the third post in a series, the topic of which is “how God fits in” with the content of The Catalyst of Confidence. If you have not read the first and second posts, or the introductory post, I encourage you to do so before continuing.

Up to this point we have discussed some of the more positive aspects of The Catalyst of Confidence as they relate to God. In this post, however, I would like to introduce a somewhat sinister topic to our discourse. Namely, sin. Most every major religion has an understanding of the concept of sin, but for the purpose of this post, we will define sin as simply wrong action. That is, action contrary to the ultimate good of a person. (I realize that this definition is, in many ways, a simplification. While it is true that the concept of sin entails much more than what has been said, a more generalized definition is necessary to fulfill our purpose in this post. After all, we will not be discussing how sin relates to God, but rather, how the concept of sin “fits in” with the content of The Catalyst of Confidence.)

In my opinion the most profound lesson in the book is Lesson VIII: Self-Deception and Learning. It's implications are seemingly limitless and inexhaustible. Self-deception is a concept that no person can honestly “close the book” on, as it is an inherent condition of humanity and must be guarded against at all times with vigilance and determination. The concept of self-deception is defined in two parts. First, as the betrayal of one's ultimate self-interest. Second, as the betrayal of one's true potential. To satisfy the objective of this post, we will concern ourselves with the former definition.

One will quickly notice that the definition “betrayal of one's ultimate self-interest” can easily be used as a definition of sin itself. If we define sin as wrong action or action which is contrary to the ultimate good of a person, we can see very plainly that this is a form of self-deception. In order to betray our ultimate self-interest, we must act contrary to it. In other words, though we may perceive a given action to be right and good, in reality it may not be good for us at all. Hence, the crux of self-deception being “the act of deceiving oneself.”

I would like to propose that sin itself is a course of action that we perceive as being good or necessary (perhaps in the moments we sin?), when in reality such action is neither good nor necessary. Sin, like all wrong action, is something that is damaging to oneself, even though it may not be immediately apparent. Many of those outside the realm of organized religion view the concept of sin as something which God arbitrarily mandates, and that when a person “sins” they are simply disobeying one of God's capricious “rules.” But such conclusions are erroneous because they ignore the fact that sin (irrespective of any supernatural consequences) is detrimental to the individual—as well as those affected by their actions—in this life, here and now. All actions have consequences—some immediate—some forthcoming, and if a person believes that sinful actions are right and good they are simply deceiving themselves.

It is also worth noting that many of the lessons contained in The Catalyst of Confidence may properly be utilized to avoid sinful actions.

A Quick Observation

Over time I have observed that my own emotions seem to radically affect my initial perception of problems or situations. For instance, upon being faced with a new problem or unexpected situation, I am often inundated with emotions which seem to artificially inflate my perception of the gravity of the problem or situation. In other words, because my initial response may be emotional (perhaps no one else would know this because I tend to be more introverted when it comes to my emotions), I tend to immediately anticipate that the problem or situation is much more terrible than it actually is, and after some time has passed (which can range from a few hours to a few days) and my emotions have subsided, I realize that the problem or situation is not nearly the threat which I had initially perceived it to be, and that my initial emotional upsets were unwarranted.

None of this should be a huge surprise to those who carefully study their emotions and their volitional responses to them. However, this observation seems to suggest that it would be better to suspend emotional actions and judgments until the initial “rush” of emotion has subsided. With such raw emotions behind us, we are better able to discern appropriate actions and responses, and developing the habit of doing just that would be no doubt greatly beneficial.