It is in intercourse—social, sentimental, or business—with one's fellows that the qualities and the condition of the human machine are put to the test and strained. That part of my life which I conduct by myself, without reference—or at any rate without direct reference—to others, I can usually manage in such a way that the gods do not positively weep at the spectacle thereof. My environment is simpler, less puzzling, when I am alone, my calm and my self-control less liable to violent fluctuations. Impossible to be disturbed by a chair! Impossible that a chair should get on one's nerves! Impossible to blame a chair for not being as reasonable, as archangelic as I am myself! But when it comes to people!... Well, that is 'living,' then! The art of life, the art of extracting all its power from the human machine, does not lie chiefly in processes of bookish-culture, nor in contemplations of the beauty and majesty of existence. It lies chiefly in keeping the peace, the whole peace, and nothing but the peace, with those with whom one is 'thrown.' Is it in sitting ecstatic over Shelley, Shakespeare, or Herbert Spencer, solitary in my room of a night, that I am 'improving myself' and learning to live? Or is it in watching over all my daily human contacts? Do not seek to escape the comparison by insinuating that I despise study, or by pointing out that the eternal verities are beyond dailiness. Nothing of the kind! I am so 'silly' about books that merely to possess them gives me pleasure. And if the verities are good for eternity they ought to be good for a day. If I cannot exchange them for daily coin—if I can't buy happiness for a single day because I've nothing less than an eternal verity about me and nobody has sufficient change—then my eternal verity is not an eternal verity. It is merely an unnegotiable bit of glass (called a diamond), or even a note on the Bank of Engraving.
I can say to myself when I arise in the morning: 'I am master of my brain. No one can get in there and rage about like a bull in a china shop. If my companions on the planet's crust choose to rage about they cannot affectme! I will not let them. I have power to maintain my own calm, and I will. No earthly being can force me to be false to my principles, or to be blind to the beauty of the universe, or to be gloomy, or to be irritable, or to complain against my lot. For these things depend on the brain; cheerfulness, kindliness, and honest thinking are all within the department of the brain. The disciplined brain can accomplish them. And my brain is disciplined, and I will discipline it more and more as the days pass. I am, therefore, independent of hazard, and I will back myself to conduct all intercourse as becomes a rational creature.' ... I can say this. I can ram this argument by force of will into my brain, and by dint of repeating it often enough I shall assuredly arrive at the supreme virtues of reason. I should assuredly conquer—the brain being such a machine of habit—even if I did not take the trouble to consider in the slightest degree what manner of things my fellow-men are—by acting merely in my own interests. But the way of perfection (I speak relatively) will be immensely shortened and smoothed if I do consider, dispassionately, the case of the other human machines. Thus:—
The truth is that my attitude towards my fellows is fundamentally and totally wrong, and that it entails on my thinking machine a strain which is quite unnecessary, though I may have arranged the machine so as to withstand the strain successfully. The secret of smooth living is a calm cheerfulness which will leave me always in full possession of my reasoning faculty—in order that I may live by reason instead of by instinct and momentary passion. The secret of calm cheerfulness is kindliness; no person can be consistently cheerful and calm who does not consistently think kind thoughts. But how can I be kindly when I pass the major portion of my time in blaming the people who surround me—who are part of my environment? If I, blaming, achieve some approach to kindliness, it is only by a great and exhausting effort of self-mastery. The inmost secret, then, lies in not blaming, in not judging and emitting verdicts. Oh! I do not blame by word of mouth! I am far too advanced for such a puerility. I keep the blame in my own breast, where it festers. I am always privately forgiving, which is bad for me. Because, you know, there is nothing to forgive. I do not have to forgive bad weather; nor, if I found myself in an earthquake, should I have to forgive the earthquake.
All blame, uttered or unexpressed, is wrong. I do not blame myself. I can explain myself to myself. I can invariably explain myself. If I forged a friend's name on a cheque I should explain the affair quite satisfactorily to myself. And instead of blaming myself I should sympathise with myself for having been driven into such an excessively awkward corner. Let me examine honestly my mental processes, and I must admit that my attitude towards others is entirely different from my attitude towards myself. I must admit that in the seclusion of my mind, though I say not a word, I am constantly blaming others because I am not happy. Whenever I bump up against an opposing personality and my smooth progress is impeded, I secretly blame the opposer. I act as though I had shouted to the world: 'Clear out of the way, every one, for I am coming!' Every one does not clear out of the way. I did not really expect every one to clear out of the way. But I act, within, as though I had so expected. I blame. Hence kindliness, hence cheerfulness, is rendered vastly more difficult for me.
What I ought to do is this! I ought to reflect again and again, and yet again, that the beings among whom I have to steer, the living environment out of which I have to manufacture my happiness, are just as inevitable in the scheme of evolution as I am myself; have just as much right to be themselves as I have to be myself; are precisely my equals in the face of Nature; are capable of being explained as I am capable of being explained; are entitled to the same latitude as I am entitled to, and are no more responsible for their composition and their environment than I for mine. I ought to reflect again and again, and yet again, that they all deserve from me as much sympathy as I give to myself. Why not? Having thus reflected in a general manner, I ought to take one by one the individuals with whom I am brought into frequent contact, and seek, by a deliberate effort of the imagination and the reason, to understand them, to understand why they act thus and thus, what their difficulties are, what their 'explanation' is, and how friction can be avoided. So I ought to reflect, morning after morning, until my brain is saturated with the cases of these individuals. Here is a course of discipline. If I follow it I shall gradually lose the preposterous habit of blaming, and I shall have laid the foundations of that quiet, unshakable self-possession which is the indispensable preliminary of conduct according to reason, of thorough efficiency in the machine of happiness. But something in me, something distinctly base, says: 'Yes. The put-yourself-in-his-place business over again! The do-unto-others business over again!' Just so! Something in me is ashamed of being 'moral.' (You all know the feeling!) Well, morals are naught but another name for reasonable conduct; a higher and more practical form of egotism—an egotism which, while freeing others, frees myself. I have tried the lower form of egotism. And it has failed. If I am afraid of being moral, if I prefer to cut off my nose to spite my face, well, I must accept the consequences. But truth will prevail.
It is with common daily affairs that I am now dealing, not with heroic enterprises, ambitions, martyrdoms. Take the day, the ordinary day in the ordinary house or office. Though it comes seven times a week, and is the most banal thing imaginable, it is quite worth attention. How does the machine get through it? Ah! the best that can be said of the machine is that it does get through it, somehow. The friction, though seldom such as to bring matters to a standstill, is frequent—the sort of friction that, when it occurs in a bicycle, is just sufficient to annoy the rider, but not sufficient to make him get off the machine and examine the bearings. Occasionally the friction is very loud; indeed, disturbing, and at rarer intervals it shrieks, like an omnibus brake out of order. You know those days when you have the sensation that life is not large enough to contain the household or the office-staff, when the business of intercourse may be compared to the manoeuvres of two people who, having awakened with a bad headache, are obliged to dress simultaneously in a very small bedroom. 'After you with that towel!' in accents of bitter, grinding politeness. 'If you could kindly move your things off this chair!' in a voice that would blow brains out if it were a bullet. I venture to say that you know those days. 'But,' you reply, 'such days are few. Usually...!' Well, usually, the friction, though less intense, is still proceeding. We grow accustomed to it. We scarcely notice it, as a person in a stuffy chamber will scarcely notice the stuffiness. But the deteriorating influence due to friction goes on, even if unperceived. And one morning we perceive its ravages—and write a letter to theTelegraphto inquire whether life is worth living, or whether marriage is a failure, or whether men are more polite than women. The proof that friction, in various and varying degrees, is practically conscious in most households lies in the fact that when we chance on a household where there is no friction we are startled. We can't recover from the phenomenon. And in describing this household to our friends, we say: 'They get on so well together,' as if we were saying: 'They have wings and can fly! Just fancy! Did you ever hear of such a thing?'
Ninety per cent. of all daily friction is caused by tone—mere tone of voice. Try this experiment. Say: 'Oh, you little darling, you sweet pet, you entirely charming creature!' to a baby or a dog; but roar these delightful epithets in the tone of saying: 'You infernal little nuisance! If I hear another sound I'll break every bone in your body!' The baby will infallibly whimper, and the dog will infallibly mouch off. True, a dog is not a human being, neither is a baby. They cannot understand. It is precisely because they cannot understand and articulate words that the experiment is valuable; for it separates the effect of the tone from the effect of the word spoken. He who speaks, speaks twice. His words convey his thought, and his tone conveys his mental attitude towards the person spoken to. And certainly the attitude, so far as friction goes, is more important than the thought. Your wife may say to you: 'I shall buy that hat I spoke to you about.' And you may reply, quite sincerely, 'As you please.' But it will depend on your tone whether you convey: 'As you please. I am sympathetically anxious that your innocent caprices should be indulged.' Or whether you convey: 'As you please. Only don't bother me with hats. I am above hats. A great deal too much money is spent in this house on hats. However, I'm helpless!' Or whether you convey: 'As you please, heart of my heart, but if you would like to be a nice girl, go gently. We're rather tight.' I need not elaborate. I am sure of being comprehended.
As tone is the expression of attitude, it is, of course, caused by attitude. The frictional tone is chiefly due to that general attitude of blame which I have already condemned as being absurd and unjustifiable. As, by constant watchful discipline, we gradually lose this silly attitude of blame, so the tone will of itself gradually change. But the two ameliorations can proceed together, and it is a curious thing that an agreeable tone, artificially and deliberately adopted, will influence the mental attitude almost as much as the mental attitude will influence the tone. If you honestly feel resentful against some one, but, having understood the foolishness of fury, intentionally mask your fury under a persuasive tone, your fury will at once begin to abate. You will be led into a rational train of thought; you will see that after all the object of your resentment has a right to exist, and that he is neither a doormat nor a scoundrel, and that anyhow nothing is to be gained, and much is to be lost, by fury. You will see that fury is unworthy of you.
Do you remember the gentleness of the tone which you employed after the healing of your first quarrel with a beloved companion? Do you remember the persuasive tone which you used when you wanted to obtain something from a difficult person on whom your happiness depended? Why should not your tone always combine these qualities? Why should you not carefully school your tone? Is it beneath you to ensure the largest possible amount of your own 'way' by the simplest means? Or is there at the back of your mind that peculiarly English and German idea that politeness, sympathy, and respect for another immortal soul would imply deplorable weakness on your part? You say that your happiness does not depend on every person whom you happen to speak to. Yes, it does. Your happiness is always dependent on just that person. Produce friction, and you suffer. Idle to argue that the person has no business to be upset by your tone! You have caused avoidable friction, simply because your machine for dealing with your environment was suffering from pride, ignorance, or thoughtlessness. You say I am making a mountain out of a mole-hill. No! I am making a mountain out of ten million mole-hills. And that is what life does. It is the little but continuous causes that have great effects. I repeat: Why not deliberately adopt a gentle, persuasive tone—just to see what the results are? Surely you are not ashamed to be wise. You may smile superiorly as you read this. Yet you know very well that more than once youhaveresolved to use a gentle and persuasive tone on all occasions, and that the sole reason why you had that fearful shindy yesterday with your cousin's sister-in-law was that you had long since failed to keep your resolve. But you were of my mind once, and more than once.
What you have to do is to teach the new habit to your brain by daily concentration on it; by forcing your brain to think of nothing else for half an hour of a morning. After a time the brain will begin to remember automatically. For, of course, the explanation of your previous failures is that your brain, undisciplined, merely forgot at the critical moment. The tone was out of your mouth before your brain had waked up. It is necessary to watch, as though you were a sentinel, not only against the wrong tone, but against the other symptoms of the attitude of blame. Such as the frown. It is necessary to regard yourself constantly, and in minute detail. You lie in bed for half an hour and enthusiastically concentrate on this beautiful new scheme of the right tone. You rise, and because you don't achieve a proper elegance of necktie at the first knotting, you frown and swear and clench your teeth! There is a symptom of the wrong attitude towards your environment. You are awake, but your brain isn't. It is in such a symptom that you may judge yourself. And not a trifling symptom either! If you will frown at a necktie, if you will use language to a necktie which no gentleman should use to a necktie, what will you be capable of to a responsible being?... Yes, it is very difficult. But it can be done.
In this business of daily living, of ordinary usage of the machine in hourly intercourse, there occurs sometimes a phenomenon which is the cause of a great deal of trouble, and the result of a very ill-tended machine. It is a phenomenon impossible to ignore, and yet, so shameful is it, so degrading, so shocking, so miserable, that I hesitate to mention it. For one class of reader is certain to ridicule me, loftily saying: 'One really doesn't expect to find this sort of thing in print nowadays!' And another class of reader is certain to get angry. Nevertheless, as one of my main objects in the present book is to discuss matters which 'people don't talk about,' I shall discuss this matter. But my diffidence in doing so is such that I must approach it deviously, describing it first by means of a figure.
Imagine that, looking at a man's house, you suddenly perceive it to be on fire. The flame is scarcely perceptible. You could put it out if you had a free hand. But you have not got a free hand. It is his house, not yours. He may or may not know that his house is burning. You are aware, by experience, however, that if you directed his attention to the flame, the effect of your warning would be exceedingly singular, almost incredible. For the effect would be that he would instantly begin to strike matches, pour on petroleum, and fan the flame, violently resenting interference. Therefore you can only stand and watch, hoping that he will notice the flames before they are beyond control, and extinguish them. The probability is, however, that he will notice the flames too late. And powerless to avert disaster, you are condemned, therefore, to watch the damage of valuable property. The flames leap higher and higher, and they do not die down till they have burned themselves out. You avert your gaze from the spectacle, and until you are gone the owner of the house pretends that nothing has occurred. When alone he curses himself for his carelessness.
The foregoing is meant to be a description of what happens when a man passes through the incendiary experience known as 'losing his temper.' (There! the cat of my chapter is out of the bag!) A man who has lost his temper is simply being 'burnt out.' His constitutes one of the most curious and (for everybody) humiliating spectacles that life offers. It is an insurrection, a boiling over, a sweeping storm. Dignity, common sense, justice are shrivelled up and destroyed. Anarchy reigns. The devil has broken his chain. Instinct is stamping on the face of reason. And in that man civilisation has temporarily receded millions of years. Of course, the thing amounts to a nervous disease, and I think it is almost universal. You at once protest that you never lose your temper—haven't lost your temper for ages! But do you not mean that you have not smashed furniture for ages? These fires are of varying intensities. Some of them burn very dully. Yet they burn. One man loses his temper; another is merely 'ruffled.' But the event is the same in kind. When you are 'ruffled,' when you are conscious of a resentful vibration that surprises all your being, when your voice changes, when you notice a change in the demeanour of your companion, who sees that he has 'touched a tender point,' you may not go to the length of smashing furniture, but you have had a fire, and your dignity is damaged. You admit it to yourself afterwards. I am sure you know what I mean. And I am nearly sure that you, with your courageous candour, will admit that from time to time you suffer from these mysterious 'fires.'
'Temper,' one of the plagues of human society, is generally held to be incurable, save by the vague process of exercising self-control—a process which seldom has any beneficial results. It is regarded now as smallpox used to be regarded—as a visitation of Providence, which must be borne. But I do not hold it to be incurable. I am convinced that it is permanently curable. And its eminent importance as a nuisance to mankind at large deserves, I think, that it should receive particular attention. Anyhow, I am strongly against the visitation of Providence theory, as being unscientific, primitive, and conducive to unashamedlaissez-aller.A man can be master in his own house. If he cannot be master by simple force of will, he can be master by ruse and wile. I would employ cleverness to maintain the throne of reason when it is likely to be upset in the mind by one of these devastating and disgraceful insurrections of brute instinct.
It is useless for a man in the habit of losing or mislaying his temper to argue with himself that such a proceeding is folly, that it serves no end, and does nothing but harm. It is useless for him to argue that in allowing his temper to stray he is probably guilty of cruelty, and certainly guilty of injustice to those persons who are forced to witness the loss. It is useless for him to argue that a man of uncertain temper in a house is like a man who goes about a house with a loaded revolver sticking from his pocket, and that all considerations of fairness and reason have to be subordinated in that house to the fear of the revolver, and that such peace as is maintained in that house is often a shameful and an unjust peace. These arguments will not be strong enough to prevail against one of the most powerful and capricious of all habits. This habit must be met and conquered (and itcanbe!) by an even more powerful quality in the human mind; I mean the universal human horror of looking ridiculous. The man who loses his temper often thinks he is doing something rather fine and majestic. On the contrary, so far is this from being the fact, he is merely making an ass of himself. He is merely parading himself as an undignified fool, as that supremely contemptible figure—a grown-up baby. He may intimidate a feeble companion by his raging, or by the dark sullenness of a more subdued flame, but in the heart of even the weakest companion is a bedrock feeling of contempt for him. The way in which a man of uncertain temper is treated by his friends proves that they despise him, for they do not treat him as a reasonable being. How should they treat him as a reasonable being when the tenure of his reason is so insecure? And if only he could hear what is said of him behind his back!...
The invalid can cure himself by teaching his brain the habit of dwelling upon his extreme fatuity. Let him concentrate regularly, with intense fixation, upon the ideas: 'When I lose my temper, when I get ruffled, when that mysterious vibration runs through me, I am making a donkey of myself, a donkey, and a donkey! You understand, a preposterous donkey! I am behaving like a great baby. I look a fool. I am a spectacle bereft of dignity. Everybody despises me, smiles at me in secret, disdains the idiotic ass with whom it is impossible to reason.'
Ordinarily the invalid disguises from himself this aspect of his disease, and his brain will instinctively avoid it as much as it can. But in hours of calm he can slowly and regularly force his brain, by the practice of concentration, to familiarise itself with just this aspect, so that in time its instinct will be to think first, and not last, of just this aspect. When he has arrived at that point he is saved. No man who, at the very inception of the fire, is visited with a clear vision of himself as an arrant ass and pitiable object of contempt, will lack the volition to put the fire out. But, be it noted, he will not succeed until he can do it at once. A fire is a fire, and the engines must gallop by themselves out of the station instantly. This means the acquirement of a mental habit. During the preliminary stages of the cure he should, of course, avoid inflammable situations. This is a perfectly simple thing to do, if the brain has been disciplined out of its natural forgetfulness.
I have dealt with the two general major causes of friction in the daily use of the machine. I will now deal with a minor cause, and make an end of mere dailiness. This minor cause—and after all I do not know that its results are so trifling as to justify the epithet 'minor'—is the straining of the machine by forcing it to do work which it was never intended to do. Although we are incapable of persuading our machines to do effectively that which they are bound to do somehow, we continually overburden them with entirely unnecessary and inept tasks. We cannot, it would seem, let things alone.
For example, in the ordinary household the amount of machine horse-power expended in fighting for the truth is really quite absurd. This pure zeal for the establishment and general admission of the truth is usually termed 'contradictoriness.' But, of course, it is not that; it is something higher. My wife states that the Joneses have gone into a new flat, of which the rent is £165 a year. Now, Jones has told me personally that the rent of his new flat is £156 a year. I correct my wife. Knowing that she is in the right, she corrects me. She cannot bear that a falsehood should prevail. It is not a question of £9, it is a question of truth. Her enthusiasm for truth excites my enthusiasm for truth. Five minutes ago I didn't care twopence whether the rent of the Joneses' new flat was £165 or £156 or £1056 a year. But now I care intensely that it is £156. I have formed myself into a select society for the propagating of the truth about the rent of the Joneses' new flat, and my wife has done the same. In eloquence, in argumentative skill, in strict supervision of our tempers, we each of us squander enormous quantities of that h.-p. which is so precious to us. And the net effect is naught.
Now, if one of us two had understood the elementary principles of human engineering, that one would have said (privately): 'Truth is indestructible. Truth will out. Truth is never in a hurry. If it doesn't come out to-day it will come out to-morrow or next year. It can take care of itself. Ultimately my wife (or my husband) will learn the essential cosmic truth about the rent of the Joneses' new flat. I already know it, and the moment when she (or he) knows it also will be the moment of my triumph. She (or he) will not celebrate my triumph openly, but it will be none the less real. And my reputation for accuracy and calm restraint will be consolidated. If, by a rare mischance, I am in error, it will be vastly better for me in the day of my undoing that I have not been too positive now. Besides, nobody has appointed me sole custodian of the great truth concerning the rent of the Joneses' new flat. I was not brought into the world to be a safe-deposit, and more urgent matters summon me to effort.' If one of us had meditated thus, much needless friction would have been avoided and power saved;amour-proprewould not have been exposed to risks; the sacred cause of truth would not in the least have suffered; and the rent of the Joneses' new flat would anyhow have remained exactly what it is.
In addition to straining the machine by our excessive anxiety for the spread of truth, we give a very great deal too much attention to the state of other people's machines. I cannot too strongly, too sarcastically, deprecate this astonishing habit. It will be found to be rife in nearly every household and in nearly every office. We are most of us endeavouring to rearrange the mechanism in other heads than our own. This is always dangerous and generally futile. Considering the difficulty we have in our own brains, where our efforts are sure of being accepted as well-meant, and where we have at any rate a rough notion of the machine's construction, our intrepidity in adventuring among the delicate adjustments of other brains is remarkable. We are cursed by too much of the missionary spirit. We must needs voyage into the China of our brother's brain, and explain there that things are seriously wrong in that heathen land, and make ourselves unpleasant in the hope of getting them put right. We have all our own brain and body on which to wreak our personality, but this is not enough; we must extend our personality further, just as though we were a colonising world-power intoxicated by the idea of the 'white man's burden.'
One of the central secrets of efficient daily living is to leave our daily companions alone a great deal more than we do, and attend to ourselves. If a daily companion is conducting his life upon principles which you know to be false, and with results which you feel to be unpleasant, the safe rule is to keep your mouth shut. Or if, out of your singular conceit, you are compelled to open it, open it with all precautions, and with the formal politeness you would use to a stranger. Intimacy is no excuse for rough manners, though the majority of us seem to think it is. You are not in charge of the universe; you are in charge of yourself. You cannot hope to manage the universe in your spare time, and if you try you will probably make a mess of such part of the universe as you touch, while gravely neglecting yourself. In every family there is generally some one whose meddlesome interest in other machines leads to serious friction in his own. Criticise less, even in the secrecy of your chamber. And do not blame at all. Accept your environment and adapt yourself to it in silence, instead of noisily attempting to adapt your environment to yourself. Here is true wisdom. You have no business trespassing beyond the confines of your own individuality. In so trespassing you are guilty of impertinence. This is obvious. And yet one of the chief activities of home-life consists in prancing about at random on other people's private lawns. What I say applies even to the relation between parents and children. And though my precept is exaggerated, it is purposely exaggerated in order effectively to balance the exaggeration in the opposite direction.
All individualities, other than one's own, are part of one's environment. The evolutionary process is going on all right, and they are a portion of it. Treat them as inevitable. To assert that they are inevitable is not to assert that they are unalterable. Only the alteration of them is not primarily your affair; it is theirs. Your affair is to use them, as they are, without self-righteousness, blame, or complaint, for the smooth furtherance of your own ends. There is no intention here to rob them of responsibility by depriving them of free-will while saddlingyouwith responsibility as a free agent. As your environment they must be accepted as inevitable, because theyareinevitable. But as centres themselves they have their own responsibility: which is not yours. The historic question: 'Have we free-will, or are we the puppets of determinism?' enters now. As a question it is fascinating and futile. It has never been, and it never will be, settled. The theory of determinism cannot be demolished by argument. But in his heart every man, including the most obstinate supporter of the theory, demolishes it every hour of every day. On the other hand, the theory of free-will can be demolished by ratiocination! So much the worse for ratiocination!If we regard ourselves as free agents, and the personalities surrounding us as the puppets of determinism, we shall have arrived at the working compromise from which the finest results of living can be obtained. The philosophic experience of centuries, if it has proved anything, has proved this. And the man who acts upon it in the common, banal contracts and collisions of the difficult experiment which we call daily life, will speedily become convinced of its practical worth.
For ten chapters you have stood it, but not without protest. I know the feeling which is in your minds, and which has manifested itself in numerous criticisms of my ideas. That feeling may be briefly translated, perhaps, thus: 'This is all very well, but it isn't true, not a bit! It's only a fairy-tale that you have been telling us. Miracles don't happen,' etc. I, on my part, have a feeling that unless I take your feeling in hand at once, and firmly deal with it, I had better put my shutters up, for you will have got into the way of regarding me simply as a source of idle amusement. Already I can perceive, from the expressions of some critics, that, so far as they are concerned, I might just as well not have written a word. Therefore at this point I pause, in order to insist once more upon what I began by saying.
The burden of your criticism is: 'Human nature is always the same. I know my faults. But it is useless to tell me about them. I can't alter them. I was born like that.' The fatal weakness of this argument is, first, that it is based on a complete falsity; and second, that it puts you in an untenable position. Human naturedoeschange. Nothing can be more unscientific, more hopelessly mediæval, than to imagine that it does not. It changes like everything else. You can't see it change. True! But then you can't see the grass growing—not unless you arise very early.
Is human nature the same now as in the days of Babylonian civilisation, when the social machine was oiled by drenchings of blood? Is it the same now as in the days of Greek civilisation, when there was no such thing as romantic love between the sexes? Is it the same now as it was during the centuries when constant friction had to provide its own cure in the shape of constant war? Is it the same now as it was on 2nd March 1819, when the British Government officially opposed a motion to consider the severity of the criminal laws (which included capital punishment for cutting down a tree, and other sensible dodges against friction), and were defeated by a majority of only nineteen votes? Is it the same now as in the year 1883, when the first S.P.C.C. was formed in England?
If you consider that human nature is still the same you should instantly go out and make a bonfire of the works of Spencer, Darwin, and Wallace, and then return to enjoy the purely jocular side of the present volume. If you admit that it has changed, let me ask you how it has changed, unless by the continual infinitesimal efforts,upon themselves, of individual men, like you and me. Did you suppose it was changed by magic, or by Acts of Parliament, or by the action of groups on persons, and not of persons on groups? Let me tell you that human nature has changed since yesterday. Let me tell you that to-day reason has a more powerful voice in the directing of instinct than it had yesterday. Let me tell you that to-day the friction of the machines is less screechy and grinding than it was yesterday.
'You were born like that, and you can't alter yourself, and so it's no use talking.' If you really believe this, why make any effort at all? Why not let the whole business beautifully slide and yield to your instincts? What object can there be in trying to control yourself in any manner whatever if you are unalterable? Assert yourself to be unalterable, and you assert yourself a fatalist. Assert yourself a fatalist, and you free yourself from all moral responsibility—and other people, too. Well, then, act up to your convictions, if convictions they are. If you can't alter yourself, I can't alter myself, and supposing that I come along and bash you on the head and steal your purse, you can't blame me. You can only, on recovering consciousness, affectionately grasp my hand and murmur: 'Don't apologise, my dear fellow; we can't alter ourselves.'
This, you say, is absurd. It is. That is one of my innumerable points. The truth is, you do not really believe that you cannot alter yourself. What is the matter with you is just what is the matter with me—sheer idleness. You hate getting up in the morning, and to excuse your inexcusable indolence you talk big about Fate. Just as 'patriotism is the last refuge of a scoundrel,' so fatalism is the last refuge of a shirker. But you deceive no one, least of all yourself. You have not, rationally, a leg to stand on. At this juncture, because I have made you laugh, you consent to say: 'I do try, all I can. But I can only alter myself a very little. By constitution I am mentally idle. I can't help that, can I?' Well, so long as you are not the only absolutely unchangeable thing in a universe of change, I don't mind. It is something for you to admit that you can alter yourself even a very little. The difference between our philosophies is now only a question of degree.
In the application of any system of perfecting the machine, no two persons will succeed equally. From the disappointed tone of some of your criticisms it might be fancied that I had advertised a system for making archangels out of tailors' dummies. Such was not my hope. I have no belief in miracles. But I know that when a thing is thoroughly well done it often has the air of being a miracle. My sole aim is to insist that every man shall perfect his machine to the best ofhispowers, not to the best of somebody else's powers. I do not indulge in any hope that a man can be better than his best self. I am, however, convinced that every man fails to be his best self a great deal oftener than he need fail—for the reason that his will-power, be it great or small, is not directed according to the principles of common sense.
Common sense will surely lead a man to ask the question: 'Why did my actions yesterday contradict my reason?' The reply to this question will nearly always be: 'Because at the critical moment I forgot.' The supreme explanation of the abortive results of so many efforts at self-alteration, the supreme explanation of our frequent miserable scurrying into a doctrine of fatalism, is simple forgetfulness. It is not force that we lack, but the skill to remember exactly what our reason would have us do or think at the moment itself. How is this skill to be acquired? It can only be acquired, as skill at games is acquired, by practice; by the training of the organ involved to such a point that the organ acts rightly by instinct instead of wrongly by instinct. There are degrees of success in this procedure, but there is no such phenomenon as complete failure.
Habits which increase friction can be replaced by habits which lessen friction. Habits which arrest development can be replaced by habits which encourage development. And as a habit is formed naturally, so it can be formed artificially, by imitation of the unconscious process, by accustoming the brain to the new idea. Let me, as an example, refer again to the minor subject of daily friction, and, within that subject, to the influence of tone. A man employs a frictional tone through habit. The frictional tone is an instinct with him. But if he had a quarter of an hour to reflect before speaking, and if during that quarter of an hour he could always listen to arguments against the frictional tone, his use of the frictional tone would rapidly diminish; his reason would conquer his instinct. As things are, his instinct conquers his reason by a surprise attack, by taking it unawares. Regular daily concentration of the brain, for a certain period, upon the non-frictional tone, and the immense advantages of its use, will gradually set up in the brain a new habit of thinking about the non-frictional tone; until at length the brain, disciplined, turns to the correct act before the old, silly instinct can capture it; and ultimately a new sagacious instinct will supplant the old one.
This is the rationale. It applies to all habits. Any person can test its efficiency in any habit. I care not whether he be of strong or weak will—he can test it. He will soon see the tremendous difference between merely 'making a good resolution'—(he has been doing that all his life without any very brilliant consequences)—and concentrating the brain for a given time exclusively upon a good resolution. Concentration, the efficient mastery of the brain—all is there!
After a certain period of mental discipline, of deliberate habit-forming and habit-breaking, such as I have been indicating, a man will begin to acquire at any rate a superficial knowledge, a nodding acquaintance, with that wonderful and mysterious affair, his brain, and he will also begin to perceive how important a factor in daily life is the control of his brain. He will assuredly be surprised at the miracles which lie between his collar and his hat, in that queer box that he calls his head. For the effects that can be accomplished by mere steady, persistent thinking must appear to be miracles to apprentices in the practice of thought. When once a man, having passed an unhappy day because his clumsy, negligent brain forgot to control his instincts at a critical moment, has said to his brain: 'I will force you, by concentrating you on that particular point, to act efficiently the next time similar circumstances arise,' and when he has carried out his intention, and when the awkward circumstances have recurred, and his brain, disciplined, has done its work, and so prevented unhappiness—then that man will regard his brain with a new eye. 'By Jove!' he will say; 'I've stopped one source of unhappiness, anyway. There was a time when I should have made a fool of myself in a little domestic crisis such as to-day's. But I have gone safely through it. I am all right. She is all right. The atmosphere is not dangerous with undischarged electricity! And all because my brain, being in proper condition, watched firmly over my instincts! I must keep this up.' He will peer into that brain more and more. He will see more and more of its possibilities. He will have a new and a supreme interest inlife. A garden is a fairly interesting thing. But the cultivation of a garden is as dull as cold mutton compared to the cultivation of a brain; and wet weather won't interfere with digging, planting, and pruning in the box.
In due season the man whose hobby is his brain will gradually settle down into a daily routine, with which routine he will start the day. The idea at the back of the mind of the ordinary man (by the ordinary man I mean the man whose brain is not his hobby) is almost always this: 'There are several things at present hanging over me—worries, unfulfilled ambitions, unrealised desires. As soon as these things are definitely settled, then I shall begin to live and enjoy myself.' That is the ordinary man's usual idea. He has it from his youth to his old age. He is invariably waiting for something to happen before he really begins to live. I am sure that if you are an ordinary man (of course, you aren't, I know) you will admit that this is true of you; you exist in the hope that one day things will be sufficiently smoothed out for you to begin to live. That is just where you differ from the man whose brain is his hobby. His daily routine consists in a meditation in the following vein: 'This day is before me. The circumstances of this day are my environment; they are the material out of which, by means of my brain, I have to live and be happy and to refrain from causing unhappiness in other people. It is the business of my brain to make use ofthismaterial. My brain is in its box for that sole purpose. Not to-morrow! Not next year! Not when I have made my fortune! Not when my sick child is out of danger! Not when my wife has returned to her senses! Not when my salary is raised! Not when I have passed that examination! Not when my indigestion is better! Butnow!To-day, exactly as to-day is! The facts of to-day, which in my unregeneracy I regarded primarily as anxieties, nuisances, impediments, I now regard as so much raw material from which my brain has to weave a tissue of life that is comely.'
And then he foresees the day as well as he can. His experience teaches him where he will have difficulty, and he administers to his brain the lessons of which it will have most need. He carefully looks the machine over, and arranges it specially for the sort of road which he knows that it will have to traverse. And especially he readjusts his point of view, for his point of view is continually getting wrong. He is continually seeing worries where he ought to see material. He may notice, for instance, a patch on the back of his head, and he wonders whether it is the result of age or of disease, or whether it has always been there. And his wife tells him he must call at the chemist's and satisfy himself at once. Frightful nuisance! Age! The endless trouble of a capillary complaint! Calling at the chemist's will make him late at the office! etc. etc. But then his skilled, efficient brain intervenes: 'What peculiarly interesting material this mean and petty circumstance yields for the practice of philosophy and right living!' And again: 'Isthisto ruffle you, O my soul? Will it serve any end whatever that I should buzz nervously round this circumstance instead of attending to my usual business?'
I give this as an example of the necessity of adjusting the point of view, and of the manner in which a brain habituated by suitable concentration to correct thinking will come to the rescue in unexpected contingencies. Naturally it will work with greater certainty in the manipulation of difficulties that are expected, that can be 'seen coming '; and preparation for the expected is, fortunately, preparation for the unexpected. The man who commences his day by a steady contemplation of the dangers which the next sixteen hours are likely to furnish, and by arming himself specially against those dangers, has thereby armed himself, though to a less extent, against dangers which he did not dream of. But the routine must be fairly elastic. It may be necessary to commence several days in succession—for a week or for months, even—with disciplining the brain in one particular detail, to the temporary neglect of other matters. It is astonishing how you can weed every inch of a garden path and keep it in the most meticulous order, and then one morning find in the very middle of it a lusty, full-grown plant whose roots are positively mortised in granite! All gardeners are familiar with such discoveries.
But a similar discovery, though it entails hard labour on him, will not disgust the man whose hobby is his brain. For the discovery in itself is part of the material out of which he has to live. If a man is to turn everything whatsoever into his own calm, dignity, and happiness, he must make this use even of his own failures. He must look at them as phenomena of the brain in that box, and cheerfully set about taking measures to prevent their repetition. All that happens to him, success or check, will but serve to increase his interest in the contents of that box. I seem to hear you saying: 'And a fine egotist he'll be!' Well, he'll be the right sort of egotist. The average man is not half enough of an egotist. If egotism means a terrific interest in one's self, egotism is absolutely essential to efficient living. There is no getting away from that. But if egotism means selfishness, the serious student of the craft of daily living will not be an egotist for more than about a year. In a year he will have proved the ineptitude of egotism.
I am sadly aware that these brief chapters will be apt to convey, especially to the trustful and enthusiastic reader, a false impression; the impression of simplicity; and that when experience has roughly corrected this impression, the said reader, unless he is most solemnly warned, may abandon the entire enterprise in a fit of disgust, and for ever afterwards maintain a cynical and impolite attitude towards all theories of controlling the human machine. Now, the enterprise is not a simple one. It is based on one simple principle—the conscious discipline of the brain by selected habits of thought—but it is just about as complicated as anything well could be. Advanced golf is child's play compared to it. The man who briefly says to himself: 'I will get up at 8, and from 8.30 to 9 I will examine and control my brain, and so my life will at once be instantly improved out of recognition'—that man is destined to unpleasant surprises. Progress will be slow. Progress may appear to be quite rapid at first, and then a period of futility may set in, and the would-be vanquisher of his brain may suffer a series of the most deadly defeats. And in his pessimism he may imagine that all his pains have gone for nothing, and that the unserious loungers in exhibition gardens and readers of novels in parlours are in the right of it after all. He may even feel rather ashamed of himself for having been, as he thinks, taken in by specious promises, like the purchaser of a quack medicine.
The conviction that great effort has been made and no progress achieved is the chief of the dangers that affront the beginner in machine-tending. It is, I will assert positively, in every case a conviction unjustified by the facts, and usually it is the mere result of reaction after fatigue, encouraged by the instinct for laziness. I do not think it will survive an impartial examination; but I know that a man, in order to find an excuse for abandoning further effort, is capable of convincing himself that past effort has yielded no fruit at all. So curious is the human machine. I beg every student of himself to consider this remark with all the intellectual honesty at his disposal. It is a grave warning.
When the machine-tender observes that he is frequently changing his point of view; when he notices that what he regarded as the kernel of the difficulty yesterday has sunk to a triviality to-day, being replaced by a fresh phenomenon; when he arises one morning and by means of a new, unexpected glimpse into the recesses of the machine perceives that hitherto he has been quite wrong and must begin again; when he wonders how on earth he could have been so blind and so stupid as not to see what now he sees; when the new vision is veiled by new disappointments and narrowed by continual reservations; when he is overwhelmed by the complexity of his undertaking—then let him unhearten himself, for he is succeeding. The history of success in any art—and machine-tending is an art—is a history of recommencements, of the dispersal and reforming of doubts, of an ever-increasing conception of the extent of the territory unconquered, and an ever-decreasing conception of the extent of the territory conquered.
It is remarkable that, though no enterprise could possibly present more diverse and changeful excitements than the mastering of the brain, the second great danger which threatens its ultimate success is nothing but a mere drying-up of enthusiasm for it! One would have thought that in an affair which concerned him so nearly, in an affair whose results might be in a very strict sense vital to him, in an affair upon which his happiness and misery might certainly turn, a man would not weary from sheer tedium. Nevertheless, it is so. Again and again I have noticed the abandonment, temporary or permanent, of this mighty and thrilling enterprise from simple lack of interest. And I imagine that, in practically all cases save those in which an exceptional original force of will renders the enterprise scarcely necessary, the interest in it will languish unless it is regularly nourished from without. Now, the interest in it cannot be nourished from without by means of conversation with other brain-tamers. There are certain things which may not be discussed by sanely organised people; and this is one. The affair is too intimate, and it is also too moral. Even after only a few minutes' vocalisation on this subject a deadly infection seems to creep into the air—the infection of priggishness. (Or am I mistaken, and do I fancy this horror? No; I cannot believe that I am mistaken.)
Hence the nourishment must be obtained by reading; a little reading every day. I suppose there are some thousands of authors who have written with more or less sincerity on the management of the human machine. But the two which, for me, stand out easily above all the rest are Marcus Aurelius Antoninus and Epictetus. Not much has been discovered since their time. 'The perfecting of life is a power residing in the soul,' wrote Marcus Aurelius in the ninth book ofTo Himself, over seventeen hundred years ago. Marcus Aurelius is assuredly regarded as the greatest of writers in the human machine school, and not to read him daily is considered by many to be a bad habit. As a confession his work stands alone. But as a practical 'Bradshaw' of existence, I would put the discourses of Epictetus before M. Aurelius. Epictetus is grosser; he will call you a blockhead as soon as look at you; he is witty, he is even humorous, and he never wanders far away from the incidents of daily life. He is brimming over with actuality for readers of the year 1908. He was a freed slave. M. Aurelius was an emperor, and he had the morbidity from which all emperors must suffer. A finer soul than Epictetus, he is not, in my view, so useful a companion. Not all of us can breathe freely in his atmosphere. Nevertheless, he is of course to be read, and re-read continually. When you have gone through Epictetus—a single page or paragraph per day, well masticated and digested, suffices—you can go through M. Aurelius, and then you can return to Epictetus, and so on, morning by morning, or night by night, till your life's end. And they will conserve your interest in yourself.
In the matter of concentration, I hesitate to recommend Mrs. Annie Besant'sThought Power, and yet I should be possibly unjust if I did not recommend it, having regard to its immense influence on myself. It is not one of the best books of this astounding woman. It is addressed to theosophists, and can only be completely understood in the light of theosophistic doctrines. (To grasp it all I found myself obliged to study a much larger work dealing with theosophy as a whole.) It contains an appreciable quantity of what strikes me as feeble sentimentalism, and also a lot of sheer dogma. But it is the least unsatisfactory manual of the brain that I have met with. And if the profane reader ignores all that is either Greek or twaddle to him, there will yet remain for his advantage a vast amount of very sound information and advice. All these three books are cheap.