Attention.
Intimately connected with the object of consciousness is that process of
the mind which we call "attention." Attention is generally defined as
"the application of the mind to a mental state." It is often referred to
as "concentrated consciousness," but others have ventured the somewhat
daring conjecture that consciousness itself is rather the result of
attention, instead of the latter being an incident of consciousness. We
shall not attempt to discuss this question here, except to state that
consciousness depends very materially upon the degree of attention
bestowed upon its object. The authorities place great importance upon
the intelligent direction of the attention, and hold that without this
the higher forms of knowledge are impossible.
It is the common belief that we feel, see, hear, taste, or smell
whenever objects affecting those senses come in contact with the organs
of sense governing them. But this is only a partial truth. The real
truth is that we become conscious of the report of these senses only
when the attention is directed toward the sensation, voluntarily or
involuntarily. That is to say, that in many cases although the sense
nerves and organs report a disturbance, the mind does not become
consciously aware of the report unless the attention is directed toward
it either by an act of will or else by reflex action. For instance, the
clock may strike loudly, and yet we may not be conscious of the fact,
for we are concentrating our attention upon a book; or we may eat the
choicest food without tasting it, for we are listening intently to the
conversation of our charming neighbor. We may fail to perceive some
startling occurrence happening under our very eyes, for we are buried in
deep thought concerning something far removed from the present scene.
There are many cases on record showing that one may be so interested in
speaking, thinking, or acting that he will not experience pain that
would otherwise be intolerable. Writers have forgotten their pain in the
concentrated interest bestowed upon their work; mothers have failed to
feel pain when their infants required urgent attention; orators have
been so carried away by their own eloquence that they have failed to
feel the pricking of the pin by means of which their friends have sought
to attract their attention. Not only perception and feeling depend
largely upon attention, but the processes of reasoning, memory, and even
of will, depend upon attention for much of their manifestation.
Psychologists divide attention into two general classes, viz.: (1)
voluntary attention and (2) involuntary attention.
Voluntary attention is attention directed by the will to some object of
our own more or less deliberate selection. It requires a distinct effort
of the will in order to focus the attention in this way, and many
persons are scarcely aware of its existence, so seldom do they manifest
it. Voluntary attention is the result of training and practice, and
marks the man of strong will, concentration, and character. Some
authorities go so far as to say that much of that which is commonly
called "will power" is really but a developed form of voluntary
attention, the man of "strong will" holding before him the one idea
which he wishes to realize.
Involuntary attention, often called "reflex attention," is attention
called forth by a nervous response to some sense stimulus. This is the
common form of attention, and is but the same form which is so strongly
manifested by children whose attention is caught by every new object,
but which cannot be held for any length of time by a familiar or
uninteresting one.
It is of the utmost importance that one should cultivate his power of
voluntary attention. Not only is the will power strengthened and
developed in this way, but every mental faculty is developed by reason
thereof. The training of the voluntary attention is the first step in
mental development.
TRAINING THE ATTENTION.
That the voluntary attention may be deliberately trained and developed
is a fact which many of the world's greatest men have proved for
themselves. There is only one way to train and develop any mental power
of faculty--and that is _by practice and use_. By practice, interest may
be given to objects previously uninteresting, and thus the use of the
attention develops the interest which further holds it. Interest is the
natural road over which attention travels easily, but interest itself
may be induced by concentrated attention. By studying and examining an
object, the attention brings to light many new and novel features
regarding the thing, and these produce a new interest which in turn
attracts further and continued attention.
There is no royal road to the development of voluntary attention. The
only true method is _work_, _practice_, _and use_. You must practice on
uninteresting things, the primary interest being your desire to develop
the power of voluntary attention. But as you begin to attend to the
uninteresting thing you will become interested in the task for its own
sake. Take some object and "place your mind upon it." Think of its
nature, where it came from, its use, its associations, its probable
future, of things related to it, etc., etc. Keep the attention firmly
upon it, and shut out all outside ideas. Then, after a little practice
of this kind, lay aside the object for the time being, and take it up
again the next day, endeavoring to discover new points of interest in
it. The main thing to be sought is _to hold the thing in your mind_, and
this can be done only by _discovering features of interest in it_. The
interest-loving attention may rebel at this task at first, and will seek
to wander from the path into the green pastures which are found on each
side thereof. But you must bring the mind back to the task, again and
again.
After a time the mind will become accustomed to the drill, and will even
begin to enjoy it. Give it some variety by occasionally changing the
objects of examination. The object need not always be something to be
looked at. Instead, select some subject in history or literature, and
"run it down," endeavoring to bring to light all the facts relating to
it that are possible to you. _Anything_ may be used as the subject or
object of your inquiry; but what is chosen must be held in the field of
conscious attention firmly and fixedly. The habit once acquired, you
will find the practice most fascinating. You will invent new subjects or
objects of inquiry, investigation, and thought, which in themselves
will well repay you for your work and time. But never lose sight of the
main point--the development of the power of voluntary attention.
In studying the methods of developing and training the voluntary
attention, the student should remember that _any_ exercise which
develops the will, will result in developing the attention; and,
likewise, any exercise which develops the voluntary attention will tend
to strengthen the will. The will and attention are so closely bound
together that what affects one also influences the other. This fact
should be borne in mind, and the exercises and practices based upon it.
In practicing concentration of voluntary attention, it should be
remembered that concentrating consists not only of _focusing_ the
attention upon a given object or subject, but also of the _shutting out_
of impressions from other objects or subjects. Some authorities advise
that the student endeavor to listen to one voice among many, or one
instrument among the many of a band or orchestra. Others advise the
practice of concentrating on the reading of a book in a room filled by
persons engaged in conversation, and similar exercises. Whatever aids in
_narrowing the circle_ of attention at a given moment tends to develop
the power of voluntary attention.
The study of mathematics and logic is also held to be an excellent
practice in concentration of voluntary attention, inasmuch as these
studies require close concentration and attention. Attention is also
developed by any study or practice which demands _analysis_ of a whole
into its parts, and then the _synthesis_ or building up of a whole from
its scattered parts. Each of the senses should play a part in the
exercises, and in addition to this the mind should be trained to
concentrate upon some one idea held within itself--some mental image or
abstract idea existing independently of any object of immediate sense
report.