Kitabı oku: «Health Through Will Power», sayfa 4

Healthy living to a great extent depends on standing what has to be borne from the bodies that we carry around with us without looking for sympathy. It has often been emphasized that human beings are eminently lonely. The great experiences of life and above all, death and suffering, we have to face by ourselves and no one can help us. We may not be, as Emerson suggested, "infinitely repellent particles", but at all the profoundest moments of life we feel our alone-ness. The more that we learn to depend bravely on ourselves and the less we seek outside support for our characters, the better for us and our power to stand whatever comes to us in life.

Physical ills are always lessened by courageously facing them and are always increased by cringing before them. The one who dreads suffers both before and during the time of the pain and thus doubles his discomfort. We must stand alone in the matter and sympathy is prone to unman us. Looking for sympathy is a tendency to that self-pity which is treated in a subsequent chapter and which does more to increase discomfort in illness, exaggerate symptoms, and lower resistive vitality than anything else, in the psychic order at least.

Suffering is always either constructive or destructive of character. It is constructive when the personal reaction suffices to lessen and make it bearable. It is destructive whenever there is a looking for sympathy or a leaning on some one else. Character counts in withstanding disease, and even in the midst of epidemics, according to many well-grounded traditions, those who are afraid contract the disease sooner than others and usually suffer more severely. Sympathy must not be allowed to produce any such effect as this.

CHAPTER V
SELF-PITY

 
"The will dotes that is attributive
To what infectiously itself affects."
 

Troilus and Cressida

The worst brake on the will to be well is undoubtedly the habit that some people have of pitying themselves and feeling that they are eminently deserving of the pity of others because of the trials, real or supposed, which they have to undergo. Instead of realizing how much better off they are than the great majority of people—for most of the typical self-pitiers are not real subjects for pity—they keep looking at those whom they fondly suppose to be happier than themselves and then proceed to get into a mood of commiseration with themselves because of their ill health—real or imaginary—or uncomfortable surroundings. Just as soon as men or women assume this state of mind, it becomes extremely difficult for them to stand any real trials that appear, and above all, it becomes even more difficult for them to react properly against the affections of one kind or another that are almost sure to come. Self-pity is ever a serious hamperer of resistive vitality.

A great many things in modern life have distinctly encouraged this practice of self-pity and conscious commiseration of one's state until it has become almost a commonplace of modern life for those who feel that they are suffering, especially if they belong to what may be called the sophisticated classes. We have become extremely sensitive as a consequence about contact with suffering. Editors of magazines and readers for publishing houses often refuse in our time to accept stories that have unhappy endings, because people do not care to read them, it is said. The story may have some suffering in it and even severe hardships, especially if these can be used for purposes of dramatic climax, but by the end of the story everything must have turned out "just lovely", and it must be understood that suffering is only a passing matter and merely a somewhat unpleasant prelude to inevitable happiness.

Almost needless to say, this is not the way of life as it must be lived in what many generations of men have agreed in calling "this vale of tears." For a great many people have to suffer severely and without any prospect of relief—none of us quite escape the necessity of suffering—and as some one has said, all human life, inasmuch as there is death in it, must be considered a tragedy. The old Greeks did not hesitate, in spite of their deep appreciation of the beauty of nature and cordial enthusiasm for the joy of living, even to emphasize the tragedy in life. They were perhaps inclined to think that the sense of contrast produced by tragedy heightened the actual enjoyment of life and that indeed all pleasure was founded rather on contrast than positive enjoyment. One may not be ready to agree with the saying that the only thing that makes life worth while is contrast, but certainly suffering as a background enhances happiness as nothing else can.

Aristotle declared that tragedy purges life, that is, that only through the lens of death and misfortune could one see life free from the dross of the sordid and merely material to which it was attached. His meaning was that tragedy lifted man above the selfishness of mere individualism, and by showing him the misfortunes of others prepared him to struggle for himself when misfortune might come, as it almost inevitably would; and at the same time lifted him above the trifles of daily life into a higher, broader sphere of living, where he better realized himself and his powers.

For man is distinctly prone to forget about death and suffering, and when he does, to become eminently selfish and forgetful of the rights of others and his duties towards them. The French have a saying, consisting of but four words and an intervening shrug of the shoulders, that is extremely illuminating. They quote as the expression of the usual thought of men when brought face to face with the fact that people are dying all around them, "On meurt—les autres!" "People die—Oh, yes (with an expressive shrug of the shoulders), other people!" We refuse to recognize the fact that we too must go until that is actually forced upon us by advancing years or by some incurable disease. As for suffering, a great many people have come almost to resent that they should be asked to suffer, and character dissolves in self-pity as a result.

Instead of the constant, continuous reading of what may be called Sybaritic literature—for it is said that the Sybarite finds it impossible to sleep if there is a crushed rose leaf next his skin—instead of being absorbed in the literature which emphasizes the pleasures of life and pushes its pains into the background, young people, and especially those of the better-to-do classes, should be taught from their early years to read the lives of those who have endured successfully hardships of various kinds and have succeeded in getting satisfaction out of their accomplishment in life, despite all the suffering that was involved. These are human beings like ourselves, and what mortal has done, other mortals can do.

There was a school of American psychologists before the war who had come to recognize the value of that old-fashioned means of self-discipline of mind, the reading of the lives of the saints. For those to whom that old-fashioned practice may seem too reactionary, there are the lives and adventures of our African and Asiatic travelers and our polar explorers as a resource.

War books have been a godsend for our generation in this regard. They have led people to contemplate the hardest kind of suffering—and very often in connection with those who are nearest and dearest to them— and thus made them understand something of the possibilities of human nature to withstand trials and sufferings. As a result they have been trained not to make too much of their own trivial trials, as they soon learned to recognize them in the face of the awful hardships that this war involved. What Belgium endured was bad enough, while the experiences of Poland, Servia, Armenia were an ascending scale of horrors, but also of humanity's power to stand suffering.

Life in the larger families of the olden times afforded more opportunities for the proper teaching of the place of suffering than in the smaller families of the modern time. Older children, as they grew up, had before them the example of mother's trials and hardships in bearing and rearing children, and so came to understand better the place of hard things in life. In a large family it was very rare when one or more of the members did not die, and thus growing youth was brought in contact with the greatest mystery in life, that of death. Very frequently at least one of the household and sometimes more, had to go through a period of severe suffering with which the others were brought in daily contact. It is sometimes thought in modern times that such intimacy with those who are suffering takes the joy out of life for those who are young, but any one who thinks so should consult a person who has had the actual experience; while occasionally it may be found that some one with a family history of this kind may think that he or she was rendered melancholy by it, nine out of ten or even more will frankly say that they feel sure that they were benefited. There is nothing in the world that broadens and deepens the significance of life like intimate contact with suffering, if not in person, then in those who are near and dear to us.

As a physician, I have often felt that I should like to take people who are constantly complaining of their little sorrows and trials, who are downhearted over some minor ailment, who sometimes suffer from fits of depression precipitated by nothing more, perhaps, than a dark day or a little humid weather, or possibly even a petty social disappointment, and put them in contact with cancer patients or others who are suffering severely day by day, yes, hour by hour, night and day, and yet who are joyful and often a source of joy to others. Let us not forget that nearly one hundred thousand people die every year from cancer in this country alone.

As a physician, I have often found that a chronic invalid in a house became the center of attraction for the whole household, and that particularly when it was a woman, whether mother or elder sister, all of the other members brought their troubles to her and went away feeling better for what she said to them. I have seen this not in a few exceptional instances, but so often as to know that it is a rule of life. Chronic invalids often radiate joy and happiness, while perfectly well people who suffer from minor ills of the body and mind are frequently a source of grumpiness, utterly lack sympathy, and are impossible as companions. An American woman, bedridden for over thirty years, has organized by correspondence one of the most beautiful charities of our time.

Pity properly restricted to practical helpfulness without any sentimentality is a beautiful thing. There is always a danger, however, of its arousing in its object that self-pity which is so eminently unlovely and which has so often the direct tendency to increase rather than decrease whatever painful conditions are present.

Crying over oneself is always to be considered at least hysterical. Crying, except over a severe loss, is almost unpardonable. It is often said that a good cry, like a rainstorm, clears the atmosphere of murk and the dark elements of life, but it is dangerous to have recourse to it. It is a sign of lack of character almost invariably and when indulged in to any extent will almost surely result in deterioration of the power to withstand the trials of life, whatever they may be.

Professor William James has suggested that not only should men and women stand the things that come to them in the natural course of events, but they should even go out and seek certain things hard to bear with the idea of increasing their power to withstand the unpleasant things of life. This is, of course, a very old idea in humanity, and the ascetics from the earliest days of Christianity taught the doctrine of self-inflicted suffering in order to increase the power of resistance.

It is usually said that the principal idea which the hermits and anchorites and the saintly personages of the early Middle Ages, of whose mortifications we have heard so much, had in inflicting pain on themselves was to secure merit for the hereafter. Something of that undoubtedly was in their minds, but their main purpose was quite literally ascetic. Ascesis, from the Greek, means in its strict etymology just exercise. They were exercising their power to stand trials and even sufferings, so that when these events came, as inevitably they would, seeing that we carry round with us what St. Paul called "this body of our death," they would be prepared for them.

Practically any psychologist of modern times who has given this subject any serious thought will recognize, as did Professor James, the genuine psychology of human nature that lies behind these ascetic practices. Nothing that I know is so thoroughgoing a remedy for self-pity as the actual seeking at times of painful things in order to train oneself to bear them. The old-fashioned use of disciplines, that is, little whips which were used so vigorously sometimes over the shoulders as to draw blood, or the wearing of chains which actually penetrated the skin and produced quite serious pain no longer seems absurd, once it is appreciated that this may be a means of bracing up character and making the real trials and hardships of life much easier than would otherwise be the case.

Not that human nature must not be expected to yield a little under severe trials and bend before the blasts of adverse fortune, but that there should not be that tendency to exaggerate one's personal feelings which has unfortunately become characteristic of at least the better-to-do classes in our time. Not that we would encourage stony grief, but that sorrow must be restrained and, above all, must not be so utterly selfish as to be forgetful of others.

Tears should, to a large extent, be reserved, as they are in most perfectly normal individuals, for joyous rather than sad occasions, for no one ever was supremely joyful without having tears in the eyes. It is when we feel most sympathetic to humanity that the gift of tears comes to us, and no feeling is quite so completely satisfying as comes from the tears of joy. Mothers who have heard of their boy's bravery, its recognition by those above him, and its reward by proper symbols, have had tears come welling to their eyes, while their hearts were stirred so deeply with sensations of joy and pride that probably they have never before felt quite so happy.

CHAPTER VI
AVOIDANCE OF CONSCIOUS USE OF THE WILL

 
"Our bodies are our gardens to which our wills are gardeners."
 

Othello

Doctor Austin O'Malley, in his little volume, "Keystones of Thought", says: "When you are conscious of your stomach or your will you are ill." We all appreciate thoroughly, as the result of modern progress in the knowledge of the influences of the mind on the body, how true is the first part of this saying, but comparatively few people realize the truth of the second part. The latter portion of this maxim is most important for our consideration. It should always be in the minds of those who want to use their own wills either for the purpose of making themselves well, or keeping themselves healthy, but above all, should never be forgotten by those who want to help others get over various ills that are manifestly due in whole or in part to the failure to use the vital energies in the body as they should be employed.

Conscious use of the will, except at the beginning of a series of activities, is always a mistake. It is extremely wasteful of internal energy. It adds greatly to the difficulty of accomplishing whatever is undertaken. It includes, above all, watching ourselves do things, constantly calculating how much we are accomplishing and whether we are doing all that we should be doing, and thus makes useless demands on power partly by diversion of attention, partly by impairment of concentration, but above all by adding to the friction because of the inspection that is at work.

The old kitchen saw is "a watched kettle never boils." The real significance of the expression is of course that it seems to take so long for the water to boil that we become impatient while watching and it looks to us as though the boiling process would really never occur. This is still more strikingly evident when we are engaged in watching our own activities and wondering whether they are as efficient as they should be. The lengthening of time under these circumstances is an extremely important factor in bringing about tiredness. Ask any human being unaccustomed to note the passage of time to tell you when two minutes have elapsed; inevitably he will suggest at the end of thirty to forty seconds that the two minutes must be up. Only by counting his pulse or by going through some regular mechanical process will he be enabled to appreciate the passage of time in anything like its proper course. When watched thus, time seems to pass ever so much more slowly than it would otherwise.

It is extremely important then that people should not acquire the impression that they must be consciously using their will to bring themselves into good health and keep themselves there, for that will surely defeat their purpose. What is needed is a training of the will to do things by a succession of harder and harder tasks until the ordinary acts of life seem comparatively easy. Intellectual persuasion as to the efficiency of the will in this matter means very little. The ordinary feeling that reasoning means much in such matters is a fallacy. Much thinking about them is only disturbing of action as a rule and Hamlet's expression that the "native hue of resolution is sicklied o'er with the pale cast of thought" is a striking bit of psychology.

Shakespeare had no illusions with regard to the place of the will in life and more than any English author has emphasized it. I have ventured to illustrate this by quotations from him under each chapter heading, but there are many more quite as applicable that might readily be found. He knew above all how easy it was for human beings to lessen the power of their wills and has told us of "the cloy'd will that satiateth unsatisfied desire" and "the bridles of our wills", and has given us such adjectives as "benumbed" and "neutral" and "doting", which demonstrates his recognition of how men weaken their wills by over-deliberation.

The mode of training in the army is of course founded on this mode of thinking. The young men in the United States Army want to accomplish every iota of their duty and are not only willing but anxious to do everything that is expected of them. There were some mighty difficult tasks ahead of them over in Europe and our method of preparing the men was not by emphasizing their duty and dinning into their ears and minds how great the difficulty would be and how they must nerve themselves for the task. Such a mode of preparation would probably have been discouraging rather than helpful. But they were trained in exercises of various kinds in an absolutely regular life under plain living in the midst of hard work until their wills responded to the word of command quite unconsciously and immediately without any need of further prompting. Their bodies were trained until every available source of energy was at command, so that when they wanted to do things they set about them without more ado, and as they were used to being fatigued they were not constantly engaged in dreading lest they should hurt themselves, or fostering fears that they might exhaust their energies or that their tiredness, even when apparently excessive, would mean anything more than a passing state that rest would repair completely.

If at every emergency of their life at war soldiers had to go through a series of conscious persuasions to wake up their will and set their energies at work, and if they had to occupy themselves every time in presenting motives why this activity should not be delayed, then military discipline, at least in so far as it involves prompt obedience, would almost inevitably be considerable of a joke. What is needed is unthinking, immediate obedience, and this can be secured only by the formation of deeply graven habits which enable a man to set about the next thing that duty calls for at once.

Every action that we perform is the result of an act of the will, but we do not have to advert to that as a rule; whenever any one gets into a state of mind where it is necessary to be constantly adverting to it, then, as was said at the beginning of this chapter, there is something the matter with the will. The faculty is being hampered in its action by consciousness, and such hampering leads to a great waste of energy.

The will is the great, unconscious faculty in us. By far the greater part of what has come unfortunately to be called the unconscious and the subconscious and that has occupied so much of the attention of modern writers on psychological subjects is really the will at work. It attains its results we know not how, and it is prompted to their accomplishment in ways that are often very difficult for us to understand. Its effects are often spoken of as due to the submerged self or the subliminal self or the other self, but it is only in rare and pathological cases as a rule that such expressions are justified once the place of the will is properly recognized.

It is often said, for instance, that the power some people have of waking after a certain period of sleep at night or after a short nap during the daytime, a power that a great many more people would possess if only they deliberately practised it, is due to the subconsciousness or the subliminal personality of the individual which wakes him up at the determined time. Why those terms should be used when other things are accomplished by the human will just as mysteriously is rather difficult to understand. It is well recognized that if an individual in the ordinary waking state wants to do something after the lapse of an hour or so he will do it, provided his will is really awake to the necessity of accomplishing it. It is true that he may become so absorbed in his current occupation as to miss the time, but such abstraction usually means that he was not sufficiently interested in the duty that was to be performed as to keep the engagement with himself, or else that he is an individual in whom the intellectual over-shadows the voluntary life. We speak of him as an impractical man.

We all know the danger there is in putting off calling some one by telephone on being told that "the line is busy", for not infrequently it will happen that several hours will elapse before we think of the matter again and then perhaps it may be too late. If we set a definite time limit with ourselves, however, then our will will prompt us quite as effectively, though quite as inexplicably, at the expiration of that time as it awakes those who have resolved to be aroused at a predetermined moment. We may miss our telephone engagement with ourselves, but we practically never miss an important train, because having deeply impressed upon ourselves the necessity for not missing this, our will arouses us to activity in good time. There is not the slightest necessity, however, for appealing to the unconscious or the subconscious in this. It is true that there is a wonderful sentinel within us that awakes us from daydreams or disturbs the ordinary course of some occupation to turn our attention to the next important duty that we should perform. We know that this sentinel is quite apart from our consciousness; but the power we have of setting ourselves to doing anything is exemplified in very much the same way. When I want a book, I do not know what it is that sets my muscles in motion and brings me to a shelf and then directs my attention to choosing the one I shall take down and consult. It is an unconscious activity, but not the activity of unconsciousness, which is only a contradiction in terms.⁴

While many people are inclined to feel almost helpless in the presence of the idea that it is their unconscious selves that enable them to do things or initiate modes of activity, the feeling is quite different when we substitute for that the word "will." All of us recognize that our wills can be trained to do things, and while at first it may require a conscious effort, we can by the formation of habits not only make them easy, but often delightful and sometimes quite indispensable to our sense of well being. Walking is extremely difficult at the beginning, when its movements are consciously performed, but it becomes a very satisfying sort of exercise after a while and then almost literally a facile, nearly indispensable activity of daily life, so that we feel the need for it, if we are deprived of it.

This has to be done with regard to the activities that make for health. We have to form habits that render them easy, pleasant, and even necessary for our good feelings. This can be done, as has been suggested in the chapter on habits, but we have to avoid any such habit as that of consciously using the will. That is a bad habit that some people let themselves drop into but it should be corrected. Having set our activities to work we must, as far as possible, forget about them and let them go on for themselves. It is not only possible but even easy and above all almost necessary that we should do this. Hence at the beginning people must not expect that they will find the use of their will easy in suppressing pain, lessening tiredness, and facilitating accomplishment, but they must look forward to the time quite confidently when it will be so. In the meantime the less attention paid to the process of training, the better and more easily will the needed habits be formed.

Failure to secure results is almost inevitable when conscious use of the will comes into the problem. As a rule a direct appeal should not be made to people to use their wills, but they should be aroused and stimulated in various ways and particularly by the force of example. What has made it so comparatively easy for our young soldiers to use their wills and train their bodies and get into a condition where they are capable of accomplishing what they would have thought quite impossible before, has been above all the influence of example. A lot of other young men of their own age are standing these things exemplarily. They are seen performing what is expected of them without complaint, or at least without refusal, and so every effort is put forth to do likewise without any time spent on reflection as to how difficult it all is or how hard to bear or how much they are to be pitied. It is not long before what was hard at first becomes under repetition even easy and a source of fine satisfaction. Getting up at five in the morning and working for sixteen hours with only comparatively brief intervals for relaxation now and then, and often being burdened with additional duties of various kinds which must be worked in somehow or other, seems a very difficult matter until one has done it for a while. Then one finds everything gets done almost without conscious effort. Will power flows through the body and lends hitherto unexpected energy, but of this there is no consciousness; indeed, conscious reflection on it would hamper action. No wonder that as a result of the facility acquired, one comes to readily credit the assumption that the will is a spiritual power and that some source of energy apart from the material is supplying the initiative and the resources of vitality that have made accomplishment so much easier than would have been imagined beforehand. This is quite literally what training of the will means: training ourselves to use all our powers to the best advantage, not putting obstacles in their way nor brakes on their exertion, but also not thinking very much about them or making resolutions. The way to do things is to do them, not think about them.

Professor James is, as always, particularly happy in his mode of expressing this great truth. He insists that the way to keep the will active is not by constantly thinking about it and supplying new motives and furbishing up old motives for its activity, but by cultivating the faculty of effort. His paragraph in this regard is of course well known, and yet it deserves to be repeated here because it represents the essence of what is needed to make the will ready to do its best work. He says:

"As a fine practical maxim, relative to these habits of the will, we may, then, offer something like this: Keep the faculty of effort alive in you by a little gratuitous exercise every day. That is, be systematically ascetic or heroic in little unnecessary points, do every day or two something for no other reason than that you would rather not do it, so that when the hour of dire need draws nigh, it may find you not unnerved and untrained to stand the test. Asceticism of this sort is like the insurance which a man pays on his house and goods. The tax does him no good at the time and possibly may never bring him a return. But if the fire does come, his having paid it will be his salvation from ruin. So with the man who has daily inured himself to habits of concentrated attention, energetic volition, and self-denial in unnecessary things. He will stand like a tower when everything rocks around him, and when his softer fellow mortals are winnowed like chaff in the blast."

To do things on one's will without very special interest is an extremely difficult matter. It can be done more readily when one is young and when certain secondary aims are in view besides the mere training of the will, but to do things merely for will training becomes so hard eventually that some excuse is found and the task is almost inevitably given up. Exercising for instance in a gymnasium just for the sake of taking exercise or keeping in condition becomes so deadly dull after a while that unless there is a trainer to keep a man up to the mark, his exercise dwindles from day to day until it amounts to very little. Men who are growing stout about middle life will take up the practice of a cold bath after ten minutes or more of morning exercises with a good deal of enthusiasm, but they will not keep it up long, or if they do continue for several months, any change in the daily routine will provide an excuse to drop it. Companionship and above all competition in any way greatly helps, but it takes too much energy of the will to make the effort alone. Besides, when the novelty has worn off and routine has replaced whatever interest existed in the beginning in watching the effect of exercise on the muscles, the lack of interest makes the exercise of much less value than before. If there is not a glow of satisfaction with it, the circulation, especially to the periphery to the body, is not properly stimulated and some of the best effect of the exercise is lost. Athletes often say of solitary exercise that it leaves them cold, which is quite a literal description of the effect produced on them. The circulation of the surface is not stimulated as it is when there is interest in what is being done and so the same warmth is not produced at the surface of the body.