Nerves and Common Sense - Annie Payson Call (best free ebook reader for pc .txt) 📗
- Author: Annie Payson Call
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One trouble is that we do not recognize that there is an agreement between us and the Lord, or that we recognize and then forget it; and yet there should be—there is—more than an agreement, there is a covenant. And the Lord is steadily, unswervingly doing His part, and we are constantly failing in ours. The Lord in His loving kindness pinches—that is, reminds us—and we in our stupid selfishness do not use His reminders.
As an example of making our faults positive and our effort to conquer them negative, one very common form is found in a woman I know, who has times of informing her friends quite seriously and with apparent regret of her very wrong attitudes of mind. She tells how selfish she is and she gives examples of the absolute selfishness of her thoughts when she is appearing to do unselfish things. She tells of her efforts to do better and confesses what she believes to be the absolute futility of her effort. At first I was quite taken in by these confessions, and attracted by what seemed to be a clear understanding of herself and her own motives, but after a little longer acquaintance with her, made the discovery, which was at first surprising to me, that her confessions of evil came just as much from conceit as if she had been standing at the mirror admiring her own beauty. Selfish satisfaction is often found quite as much in mental attitudes of grief as in sensations of joy. Finally this woman has recognized for herself the conceit in her contemplation of her faults, and that she has not only allowed them to be positive while her attitude against them is negative; she has actually nursed them and been positive herself with their positiveness. Her attitude against them was therefore more than ordinarily negative.
The more common way of being negative while we allow our various forms of selfishness to positively govern us is, first in bewailing a weakness seriously, but constantly looking at it and weeping over it, and in that way suggesting it over and over to our brains so that we are really hypnotizing ourselves with the fault and enforcing its expression when we think we are in the effort to conquer it. Such is our negative attitude.
Now if we are convinced that evil in ourselves has no power unless we give it power, that is the first step toward making our efforts positive and so negativing the evil. If we are convinced that evil in ourselves has not only no power but no importance unless we give it power, that is a step still farther in advance. The next step is to refuse to submit to it and refuse to resist it. That means a positive yielding away from it and a positive attention to doing our work as well as we can do it, whatever that work may be.
There is one way in which people suffer intensely through being negative and allowing their temptations to be positive, and that is in the question of inherited evil. “How can I ever amount to anything with such inheritances? If you could see my father and what he is, and know that I am his daughter, you would easily appreciate why I have no hope for myself,” said a young woman, and she was perfectly sincere in believing that because of her inherited temptations her life must be worthless. It took time and gentle, intelligent reasoning to convince her that not only are no inherited forms of selfishness ours unless by indulging we make them ours, but that. through knowing our inheritances, we are forewarned and forearmed, and the strength we gain from positive effort to free ourselves fully compensates us for what we have suffered in oppression from them. Such is the loving kindness of our Creator.
This woman of whom I am writing awoke to the true meaning of the story of the man who asked, before he went with the Lord Jesus Christ, first to go back and bury his father. The Lord answered, “Let the dead bury their dead, and come thou and follow me.” When we feel that we must be bound down by our inheritances, we are surely not letting the dead bury their dead.
And so let us study the whole question more carefully and learn the necessity of letting all that is sickness and all that is evil be negative to us and our efforts to conquer it be positive; in that way the illness and the evil become less than negative,—they gradually are removed and disappear.
Why, in the mere matter of being tired, if we refuse to let the impression of the fatigue be positive to us, and insist upon being positive ourselves in giving attention to the fact that now we are going to rest, we get rested in half the time,—in much less than half the time. Some people carry chronic fatigue with them because of their steady attention to fatigue.
“I am tired, yes, but I am going to get rested!” That is the sensible attitude of mind.
Nature tends toward health. As we realize that and give our attention to it positively, we come to admire and love the healthy working of the laws of nature, and to feel the vigor of interest in trying to obey them intelligently. Nature’s laws are God’s laws, and God’s laws tend toward the health of the spirit in all matters of the spirit as surely as they tend toward health of body in all natural things. That is a truth that as we work to obey we grow to see and to love with deepening reverence, and then indeed we find that God’s laws are all positive, and that the workings of self are only negative.
WHEN we face the matter squarely and give it careful thought, it seems to appear very plainly that the one thing most flagrantly in the way of the people of to-day living according to plain common sense—spiritual common sense as well as materia—is the fact that we are all living in a chronic state of excitement. It is easy to prove this fact by seeing how soon most of us suffer from ennui when “there is not anything going on.” It seems now as if the average man or woman whom we see would find it quite impossible to stop and do nothing—for an hour or more. “But,” some one will say, “why should I stop and do nothing when I am as busy as I can be all day long, and have my time very happily full?” Or some one else may say, “How can I stop and do nothing when I am nearly crazy with work and must feel that it is being accomplished?”
Now the answer to that is, “Certainly you should not stop and do nothing when you are busy and happily busy;” or, “Although your work will go better if you do not get ‘crazy’ about it, there is no need of interrupting it or delaying it by stopping to do nothing—but you should be able to stop and do nothing, and to do it quietly and contentedly at. any time when it might be required of you.”
No man, woman, or child knows the power, the very great power, for work and play—there is with one who has in the background always the ability to stop and do nothing.
If we observe enough, carefully enough, and quietly enough, to get sensitive to it, we can see how every one about us is living in excitement. I have seen women with nothing important to do come down to breakfast in excitement, give their orders for the day as if they were about running for a fire; and the standard of all those about them is so low that no one notices what a human dust is stirred up by all this flutter over nothing.
A man told me not long ago that he got tired out for the day in walking to his office with a friend, because they both talked so intensely. And that is not an unusual experience. This chronic state of strain and excitement in everyday matters makes a mental atmosphere which is akin to what the material atmosphere would be if we were persistently kicking up a dust in the road every step we took. Every one seems to be stirring up his own especial and peculiar dust and adding it to every one else’s especial and peculiar dust.
We are all mentally, morally and spiritually sneezing or choking with our own dust and the dust of other people. How is it possible for us to get any clear, all-round view of life so long as the dust stirring habit is on us? So far from being able to enlarge our horizon, we can get no horizon at all, and so no perspective until this human dust is laid. And there is just this one thing about it, that is a delight to think of: When we know how to live so that our own dust is laid, that very habit of life keeps us clear from the dust of other people. Not only that, but when we are free from dust ourselves, the dust that the other men are stirring up about us does not interfere with our view of them. We see the men through their dust and we see how the dust with which they are surrounding themselves befogs them and impedes their progress. From the place of no dust you can distinguish dust and see through it. From the place of dust you cannot distinguish anything clearly. Therefore, if one wishes to learn the standards of living according to plain common sense, for body, mind, and spirit, and to apply the principles of such standards practically to their everyday life, the first absolute necessity is to get quiet and to stay quiet long enough to lay the dust.
You may know the laws of right eating, of right breathing, of exercise, and rest—but in this dust of excitement in daily life such knowledge helps one very little. You constantly forget, and forget, and forget. Or, if in a moment of forced acknowledgment to the need of better living, you make up your mind that you will live according to sensible laws of hygiene, you go along pretty well for a few weeks, perhaps even months, and then as you feel better physically, you get whirled off into the excitement again, and before you know it you are in the dust with the rest of the world, and all because you had no background for your good resolutions. You never had found and you did not understand quiet.
Did you ever see a wise mother come into a noisy nursery where perhaps her own children were playing excitedly with several little companions, who had been invited in to spend a rainy afternoon? The mother sees all the children in a great state of excitement over their play, and two or three of them disagreeing over some foolish little matter, with their brains in such a state that the nursery is thick with infantile human dust. What does the wise mother do? Add dust of her own by scolding and fretting and fuming over the noise that the children are making? No—no indeed. She first gets all the children’s attention in any happy way she can, one or two at a time, and then when she has their individual attention to a small degree, she gets their united attention by inviting their interest in being so quiet that they “can hear a
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