But there are _indirect_ modes by which the mind can control its susceptibilities. The first method is by directing attention to those objects of thought which are fitted to call forth such emotions. For example, if we wish to awaken the emotion of fear, we can place ourselves in circumstances of danger, or call up ideas of horror and distress. If we wish to call forth emotions of gratitude, we can direct attention to acts of kindness to ourselves calculated to awaken such feelings. If we wish to excite desire for any object, we can direct attention to those qualities in that object that are calculated to excite desire. In all these cases the mind can, by an act of will, _direct its attention_ to subjects calculated to excite emotion and desire. The other mode of regulating the desires and emotions is by _the direction of our generic volitions_. For example, let a man of business, who has never had any interest in commerce, decide to invest all his property in foreign trade. As soon as this is done, the name of the ship that bears his all can never be heard or seen but it excites some emotion. A storm, that before would go unnoticed, awakens fear; the prices in the commercial markets, before unheeded, now awaken fear or afford pleasure. And thus multitudes of varied desires and emotions are called into existence by this one generic volition. One result of a purpose to deny an importunate propensity is frequently seen in the immediate or gradual diminution of that desire. For example, if a person is satisfied that a certain article of food is injurious, and resolves on _total abstinence_, it will be found that the desire for it is very much reduced, far more so than when the effort is to diminish the indulgence. When a generic purpose is formed that involves great interests, it is impossible to prevent the desires and emotions from running consonant with this purpose. The only mode of changing this current is to give up this generic purpose and form another. Thus, if a man has devoted his whole time and energies to money-making, it is impossible for him to prevent his thoughts and feelings from running in that direction. He must give up this as his chief end, and take a nobler object, if he would elevate the whole course of his mental action. These are the principal phenomena of the grand mental faculty which is the controlling power of the mind, and on the regulation of which all its other powers are dependent. CHAPTER XIX. FAITH OR BELIEF.