The Freedom of Life - Annie Payson Call (ebook reader 7 inch TXT) 📗

not remove, alter or modify the etext or this “small print!” statement. You may however, if you wish, distribute this etext in machine readable binary, compressed, mark-up, or proprietary form, including any form resulting from conversion by word processing or hypertext software, but only so long as EITHER:

[*] The etext, when displayed, is clearly readable, and does not contain characters other than those intended by the author of the work, although tilde (~), asterisk (*) and underline (_) characters may be used to convey punctuation intended by the author, and additional characters may be used to indicate hypertext links; OR

[*] The etext may be readily converted by the reader at no expense into plain ASCII, EBCDIC or equivalent form by the program that displays the etext (as is the case, for instance, with most word processors); OR

[*] You provide, or agree to also provide on request at no additional cost, fee or expense, a copy of the etext in its original plain ASCII form (or in EBCDIC or other equivalent proprietary form).

[2] Honor the etext refund and replacement provisions of this “Small Print!” statement.

[3] Pay a trademark license fee to the Foundation of 20% of the gross profits you derive calculated using the method you already use to calculate your applicable taxes. If you don’t derive profits, no royalty is due. Royalties are payable to “Project Gutenberg Literary Archive Foundation” the 60 days following each date you prepare (or were legally required to prepare) your annual (or equivalent periodic) tax return. Please contact us beforehand to let us know your plans and to work out the details.

WHAT IF YOU WANT TO SEND MONEY EVEN IF YOU DON’T HAVE TO? Project Gutenberg is dedicated to increasing the number of public domain and licensed works that can be freely distributed in machine readable form.

The Project gratefully accepts contributions of money, time, public domain materials, or royalty free copyright licenses. Money should be paid to the: “Project Gutenberg Literary Archive Foundation.”

If you are interested in contributing scanning equipment or software or other items, please contact Michael Hart at: hart@pobox.com

[Portions of this header are copyright (C) 2001 by Michael S. Hart and may be reprinted only when these Etexts are free of all fees.] [Project Gutenberg is a TradeMark and may not be used in any sales of Project Gutenberg Etexts or other materials be they hardware or software or any other related product without express permission.]

END THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTSVer.10/04/01*END*

 

Created by: Steve Solomon ssolomon@soilandhealth.org

THE FREEDOM OF LIFE BY ANNIE PAYSON CALL

_Author of “Power Through Repose,”

“As a Matter of Course,” etc._

 

FREEDOM

 

LORD GOD of Israel,— Where Thou art we are free! Call out Thy people, Lord, we pray, From Egypt unto Thee. Open our eyes that we may see Our bondage in the past,— Oh, help us, Lord, to keep Thy law, And make us free at last!

Lord God of Israel,— Where Thou art we are free! Freed from the rule of alien minds, We turn our hearts to Thee. The alien hand weighs heavily, And heavy is our sin,— Thy children cry to Thee, O Lord,— Their God,—to take them in.

Lord God of Israel,— Where Thou ‘art we are free Cast down our idols from on high, That we may worship Thee. In freedom we will live Thy Love Out from our inmost parts; Upon our foreheads bind Thy Law,— Engrave it on our hearts!

Amen.

CONTENTS INTRODUCTION THE FREEDOM OF LIFE HOW TO SLEEP RESTFULLY RESISTANCE

HURRY, WORRY, AND IRRITABILITY

NERVOUS FEARS SELF-CONSCIOUSNESS THE CIRCUMSTANCES OF LIFE OTHER PEOPLE HUMAN SYMPATHY PERSONAL INDEPENDENCE SELF-CONTROL THE RELIGION OF IT ABOUT CHRISTMAS TO MOTHERS INTRODUCTION

INTERIOR freedom rests upon the principle of nonresistance to all the things which seem evil or painful to our natural love of self. But nonresistance alone can accomplish nothing good unless, behind it, there is a strong love for righteousness and truth. By refusing to resist the ill will of others, or the stress of circumstances, for the sake of greater usefulness and a clearer point of view, we deepen our conviction of righteousness as the fundamental law of fife, and broaden our horizon so as to appreciate varying and opposite points of view. The only nonresistance that brings this power is the kind which yields mere personal and selfish considerations for the sake of principles. Selfish and weak yielding must always do harm. Unselfish yielding, on the other hand, strengthens the will and increases strength of purpose as the petty obstacles of mere self-love are removed. Concentration alone cannot long remain wholesome, for it needs the light of growing self-knowledge to prevent its becoming self-centred. Yielding alone is of no avail, for in itself it has no constructive power. But if we try to look at ourselves as we really are, we shall find great strength in yielding where only our small and private interests are concerned, and concentrating upon living the broad principles of righteousness which must directly or indirectly affect all those with whom we come into contact.

I

The Freedom of Life

 

I AM so tired I must give up work,” said a young woman with a very strained and tearful face; and it seemed to her a desperate state, for she was dependent upon work for her bread and butter. If she gave up work she gave up bread and butter, and that meant starvation. When she was asked why she did not keep at work and learn to do it without getting so tired, that seemed to her absurd, and she would have laughed if laughing had been possible.

“I tell you the work has tired me so that I cannot stand it, and you ask me to go back and get rest out of it when I am ready to die of fatigue. Why don’t you ask me to burn myself, on a piece of ice, or freeze myself with a red-hot poker?”

“But,” the answer was, “it is not the work that tires you at all, it is the way you do it;” and, after a little soothing talk which quieted the overexcited nerves, she began to feel a dawning intelligence, which showed her that, after all, there might be life in the work which she had come to look upon as nothing but slow and painful death. She came to understand that she might do her work as if she were working very lazily, going from one thing to another with a feeling as near to entire indifference as she could cultivate, and, at the same time, do it well. She was shown by illustrations how she might walk across the room and take a book off the table as if her life depended upon it, racing and pushing over the floor, grabbing the book and clutching it until she got back to her seat, or, how she might move with exaggerated laziness take the book up loosely, and drag herself back again. This illustration represents two extremes, and one, in itself, is as bad as the other; but, when the habit has been one of unnecessary strain and effort, the lazy way, practised for a time, will not only be very restful, but will eventually lead to movement which is quick as well.

To take another example, you may write holding the pen with much more force than is needful, tightening your throat and tongue at the same time, or you may drag your pen along the paper and relieve the tendency to tension in your throat and tongue by opening your mouth slightly and letting your jaw hang loosely. These again are two extremes, but, if the habit has been one of tension, a persistent practice of the extreme of looseness will lead to a quiet mode of writing in which ten pages can be finished with the effort it formerly took to write one.

Sometimes the habit of needless strain has taken such a strong hold that the very effort to work quietly seems so unnatural as to cause much nervous suffering. To turn the corner from a bad habit into a true and wholesome one is often very painful, but, the first pain worked through, the right habit grows more and more easy, until finally the better way carries us along and we take it involuntarily.

For the young woman who felt she had come to the end of her powers, it was work or die; therefore, when she had become rested enough to see and understand at all, she welcomed the idea that it was not her work that tired her, but the way in which she did it, and she listened eagerly to the directions that should teach her to do it with less fatigue, and, as an experiment, offered to go back and try the “lazy way” for a week. At the end of a week she reported that the “lazy way” had rested her remarkably, but she did not do her work so well. Then she had to learn that she could keep more quietly and steadily concentrated upon her work, doing it accurately and well, without in the least interfering with the “lazy way.” Indeed, the better concentrated we are, the more easily and restfully we can work, for concentration does not mean straining every nerve and muscle toward our work,—it means dropping everything that interferes, and strained nerves and muscles constitute a very bondage of interference.

The young woman went back to her work for another week’s experiment, and this time returned with a smiling face, better color, and a new and more quiet life in her eyes. She had made the “lazy way” work, and found a better power of concentration at the same time. She knew that it was only a beginning, but she felt secure now in the certain knowledge that it was not her work that had been killing her, but the way in which she had done it; and she felt confident of her power to do it restfully and, at the same time, better than before. Moreover, in addition to practising the new way of working, she planned to get regular exercise in the open air, even if it had to come in the evening, and to eat only nourishing food. She has been at work now for several years, and, at last accounts, was still busy, with no temptation to stop because of overfatigue.

If any reader is conscious of suffering now from the strain of his work and would like to get relief, the first thing to do is to notice that it is less the work that tires him than his way of doing it, and the attitude of his mind toward it. Beginning with that conviction, there comes at first an interest in the process of dropping strain and then a new interest in the work itself, and a healthy concentration in doing the merest drudgery as well as it can be done, makes the drudgery attractive and relieves one from the oppressive fatigue of uninteresting monotony.

If you have to move your whole body in your daily work, the first care should be to move the feet and legs heavily. Feel as if each foot weighed a ton, and each hand also; and while you work take long, quiet breaths,—breaths such as you see a man taking when he is very quietly and soundly sleeping.

If the work is sedentary, it is a help before starting in the morning to drop your head forward very loosely, slowly and heavily, and raise it very slowly, then take a long, quiet breath. Repeat this several times until you begin to feel a sense of weight in your head. If