The alcohol and drug habits are quite as significant in shortening life as betel nut and yet men take them up quite confident in the beginning that _they_ will not fall victims, and then find themselves enmeshed. It is probable that the direct physical effects of none of these substances shorten life to a marked degree unless they are indulged in to very great excess, but the moral hazards which they produce, accidents, injuries of various kinds, exposure to disease, all these shorten life. Men know this very well, and yet persist in the formation of these habits.
Any habit, no matter how strong, can be broken if the individual really wishes to break it, provided the subject of it is not actually insane or on the way to the insane asylum. He need only get a motive strong enough to rouse his will, secure a consciousness of his own power, and then the habit can be broken. {47} After all, it must never be forgotten that the only thing necessary in order to break a habit effectively is to refuse to perform a single act of it, the next time one is tempted. That breaks the habit and makes refusal easier and one need only continue the refusal until the temptation ceases.
Men who have not drawn a sober breath for years have sometimes come to the realization of the fools that they were making of themselves, the injury they were doing their relatives, or perhaps have been touched by a child"s words or some religious motive, and after that they have never touched liquor again. Father Theobald Mathew"s wonderful work in this regard among the Irish in the first half of the nineteenth century has been repeated by many temperance or total abstinence advocates in more recent generations. I have known a confirmed drunkard reason himself into a state of mind from which he was able to overcome his habit very successfully, though his reasoning consisted of nothing more than the recognition of the fact that suggestion was the root of his craving for alcohol. His father had been a drunkard and he had received so many warnings from all his older relatives and had himself so come to dwell on {48} the possible danger of his own formation of the habit that he had suggested himself into the frame of mind in which he took to drink. I have known a physician on whom some half a dozen different morphine cures had been tried--always followed by a relapse--cure himself by an act of his own will and stay cured ever since because of an incident that stirred him deeply enough to arouse his will properly to activity. One day his little boy of about four was in his office when father prepared to give himself one of his usual injections of morphine. The little boy gave very close attention to all his father"s manipulations, and as the doctor was hurrying to keep an appointment, he did not notice the intent eye witness of the proceedings. Just as the needle was pushed home and the piston shot down in the barrel, the little boy rushed over to his father and said, "Oh, Daddy, do that to me." Apparently this close childish observer had noted something of the look of satisfaction that came over his father"s face as he felt the fluid sink into his tissues. It is almost needless to say that the shock the father received was enough to break his morphine habit for good and all. It simply released his will and then he found that if he {49} really wanted to, he could accomplish what the various cures for the morphine habit only lead up to--and in his case unsuccessfully--the exercise of his own will power.
The word "habit" suggests nearly always, unfortunately, the thought of bad habits, just as the word "pa.s.sion" implies, with many people, evil tendencies. But it must not be forgotten that there are good pa.s.sions and good habits that are as helpful for the accomplishment of what is best in life as bad pa.s.sions and bad habits are harmful. A repet.i.tion of acts is needed for the formation of good habits just as for the establishment of customs of evil. Usually, however, and this must not be forgotten, the beginning of a good habit is easier than the beginning of a bad habit. Once formed, the good habits are even more beneficial than the bad habits are harmful. It is almost as hard to break a good habit as a bad one, provided that it has been continued for a sufficient length of time to make that groove in the nervous system which underlies all habit. We cannot avoid forming habits and the question is, shall we form good or bad habits? Good habits preserve health, make life easier and happier; bad habits have the opposite effect, though {50} there is some countervailing personal element that tempts to their formation and persistence.
Every failure to do what we should has its unfortunate effect upon us.
We get into a state in which it is extremely difficult for us to do the right things. We have to overcome not only the original inertia of nature, but also a contrary habit. If we do not follow our good impulses, the worse ones get the upper hand. As Professor James said, for we must always recur to him when we want to have the clear expression of many of these ideas:
"Just as, if we let our emotions evaporate, they get into a way of evaporating; so there is reason to suppose that if we often flinch from making an effort, before we know it the effort-making capacity will be gone; and that, if we suffer the wandering of our attention, presently it will wander all the time. Attention and effort are but two names for the same psychic fact. To what brain-processes they correspond we do not know. The strongest reason for believing that they do depend on brain processes at all and are not pure acts of the spirit, is just this fact, that they seem in some degree subject to the law of habit, which is a material law."
It must not be forgotten that we mold not {51} alone what we call character, but that we manifestly produce effects upon our tissues that are lasting. Indeed it is these that count the most, for health at least. It is the physical basis of will and intellect that is grooved by what we call habit. As Doctor Carpenter says:
"Our nervous systems have grown to the way in which they have been exercised, just as a sheet of paper or a coat, once creased or folded, tends to fall forever afterwards into the same identical fold."
Permitting exceptions to occur when we are forming a habit is almost necessarily disturbing. The cla.s.sical figure is that it is like letting fall a ball of string which we have been winding. It undoes in a moment all that we have accomplished in a long while. As Professor Bain has said it so much better than I could, I prefer to quote him:
"The peculiarity of the moral habits, contradistinguishing them from the intellectual acquisitions, is the presence of two hostile powers, one to be gradually raised into the ascendant over the other. It is necessary, above all things, in such a situation never to lose a battle. Every gain on the wrong side undoes the effect of many conquests on the {52} right. The essential precaution, therefore, is so to regulate the two opposing powers that the one may have a series of uninterrupted successes, until repet.i.tion has fortified it to such a degree as to enable it to cope with the opposition under any circ.u.mstances."
This means training the will by a series of difficult acts, accomplished in spite of the effort they require, but which gradually become easier from repeated performance until habit replaces nature and dominates the situation.
Serious thinkers who faced humanity"s problems squarely and devoted themselves to finding solutions for them had worked out this formula of the need of will training long ago, and it was indeed a princ.i.p.al characteristic of medieval education. The old monastic schools were founded on the idea that training of the will and the formation of good habits was ever so much more important than the acc.u.mulation of information. They frankly called the human will the highest faculty of mankind and felt that to neglect it would be a serious defect in education. The will can only be trained by the accomplishment of difficult things day after day until its energies are aroused and the man becomes conscious of his own powers and the {53} ability to use them whenever he really wishes. There was a time not so long since, and there are still voices raised to that purport, when it was the custom to scoff at the will training of the older time and above all the old-fashioned suggestion that mortifications of various kinds--that is, the doing of unpleasant things just for the sake of doing them--should be practiced because of the added will power thus acquired. The failure of our modern education which neglected this special attention to the will is now so patent as to make everyone feel that there must be a recurrence to old time ideas once more.
The formation of proper habits should, then, be the main occupation of the early years. This will a.s.sure health as well as happiness, barring the accidents that may come to any human being. Good habits make proper living easy and after a time even pleasant, though there may have been considerable difficulty in the performance of the acts a.s.sociated with them at the beginning. Indeed, the organism becomes so accustomed to their performance after a time that it becomes actually something of a trial to omit them, and they are missed.
Education consists much more in such {54} training of the will than in storing the intellect with knowledge, though the latter idea has been unfortunately the almost exclusive policy in our education in recent generations. We are waking up to the fact that diminution of power has been brought about by striving for information instead of for the increase of will energy.
Professor Conklin of Princeton, in his volume on "Heredity and Environment", emphasized the fact that "Will is indeed the supreme human faculty, the whole mind in action, the internal stimulus which may call forth all the capacities and powers." He had said just before this: "It is one of the most serious indictments against modern systems of education that they devote so much attention to the training of the memory and intellect and so little attention to the training of the will, upon the proper development of which so much depends."
Nor must it be thought that the idea behind this training of the will is in any sense medievally ascetic and old-fashioned and that it does not apply to our modern conditions and modes of thinking. Professor Huxley would surely be the one man above all whom any one in our times would be least likely to think of {55} as mystical in his ways or medieval in his tendencies. In his address on "A Liberal Education and Where to Find It", delivered before the South London Workingmen"s College some forty years ago, in emphasizing what he thought was the real purpose of education, he dwelt particularly on the training of the will. He defined a liberal education not as so many people might think of it in terms of the intellect, but rather in terms of the will. He said that a liberal education was one "which has not only prepared a man to escape the great evils of disobedience to natural laws, but has trained him to appreciate and to seize upon the rewards which nature scatters with as free a hand as her penalties." And then he added:
"That man, I think, has had a liberal education who has been so trained in youth that his body is the ready servant of his will, and does with ease and pleasure all the work that, as a mechanism, it is capable of; whose intellect is a clear, cold, logic engine, with all its parts of equal strength, and in smooth working order, ready, like a steam engine, to be turned to any kind of work, and spin the gossamers as well as forge the anchors of the mind; whose mind is stored with a knowledge of the great {56} and fundamental truths of nature and of the laws of her operations; one who is no stunted ascetic but who is full of life and fire, but whose pa.s.sions are trained to come to heel by a vigorous will, the servant of a tender conscience; who has learned to love all beauty, whether of nature or of art, to hate all vileness, and to respect others as himself.
"Such an one and no other, I conceive, has had a liberal education; for he is, completely as a man can be, in harmony with nature."
This is the liberal education in habits of order and power that every one must strive for, so that all possible energies may be available for the rewards of good health. Details of the habits that mean much for health must be reserved for subsequent chapters, but it must be appreciated in any consideration of the relation of the will to health that good habits formed as early as possible in life and maintained conservatively as the years advance are the mainstay of health and the power to do work.
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CHAPTER IV
SYMPATHY
"Never could maintain his part but in the force of his will."
_Much Ado about Nothing_.
A great French physician once combined in the same sentence two expressions that to most people of the modern time would seem utter paradoxes. "Rest," he said, "is the most dangerous of remedies, never to be employed for the treatment of disease, except in careful doses, under the direction of a physician and rarely for any but sufferers from organic disease"; while "sympathy", he added, "is the most insidiously harmful of anodynes, seldom doing any good except for the pa.s.sing moment, and often working a deal of harm to the patient."
With the first of these expressions, we have nothing to do here, but the second is extremely important in any consideration of the place of the will in human life. Nothing is so p.r.o.ne {58} to weaken the will, to keep it from exerting its full influence in maintaining vital resistance, and as a result, to relax not only the moral but the physical fiber of men and women as misplaced sympathy. It has almost exactly the same place in the moral life that narcotics have in the physical, and it must be employed with quite as much nicety of judgment and discrimination.
Sympathy of itself is a beautiful thing in so far as it implies that _suffering with_ another which its Greek etymology signifies. In so far as it is pity, however, it tends to lessen our power to stand up firmly under the trials that are sure to come, and is just to that extent harmful rather than helpful. There is a definite reaction against it in all normal individuals. No one wants to be pitied. We feel naturally a little degraded by it. In so far as it creates a feeling of self-pity, it is particularly to be deprecated, and indeed this is so important a subject in all that concerns the will to be well and to get well that it has been reserved for a special chapter.
What we would emphasize here is the harm that is almost invariably done by the well-meant but so often ill-directed sympathy of friends and relatives which proves relaxing of moral {59} purpose and hampers the will in its activities, physical as well as ethical.
Human nature has long recognized this and has organized certain customs of life with due reference to it. We all know that when children fall and even hurt themselves, the thing to do is not to express our sympathy and sorrow for them, even though we feel it deeply, but unless their injury is severe, to let them pick themselves up and divert their minds from their hurts by suggesting that they have broken the floor, or hurt it. For the less sympathy expressed, the shorter will be the crying, and the sooner the child will learn to take the hard knocks of life without feeling that it is especially abused or suffering any more than comes to most people. Unfortunately, it is not always the custom to do the same thing with the children of a larger growth. This is particularly true when there is but a single child in the family, or perhaps two, when a good deal of sympathy is likely to be wasted on their ills which are often greatly increased by their self-consciousness and their dwelling on them. Diversion of mind, not pity, is needed. The advice to do the next thing and not cry over spilt milk is ever so much better than sentimental recalling of the past.
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Many a young man who went to war learned the precious lesson that sympathy, though he might crave it, instead of doing him good would do harm. Many a manly character was rounded out into firm self-control and independence by military discipline and the lack of anything like sentimentality in camp and military life. A good many mothers whose boys had been the objects of their special solicitude felt very sorry to think that they would have to submit to the hardships and trials involved in military discipline. Most of them who were solicitous in this way were rather inclined to feel that their boy might not be able to stand up under the rigidities of military life and hoped at most that he would not be seriously harmed. They could not think that early rising, hard work, severe physical tasks, tiring almost to exhaustion, with plain, hearty, yet rather coa.r.s.e food, eaten in slapdash fashion, would be quite the thing for their boy of whom they had taken so much care. Not a few of them were surprised to find how the life under these difficult circ.u.mstances proved practically always beneficial.
I remember distinctly that when the soldiers were sent to the Mexican border the mother of {61} a soldier from a neighboring State remarked rather anxiously to me that she did not know what would happen to Jack under the severe discipline incident to military life. He had always gone away for five or six weeks in the summer either to the mountains or to the seash.o.r.e, and the Mexican border, probably the most trying summer climate in the United States, represented the very opposite of this. Besides, there was the question of the army rations; Jack was an only son with five sisters. Most of them were older than he, and so Jack had been coddled as though by half a dozen mothers. He was underweight, he had a rather finicky appet.i.te, he was capricious in his eating both as to quant.i.ty and quality, and was supposed to be a sufferer from some form of nervous indigestion. Personally, I felt that what Jack needed was weight, but I had found it very hard to increase his weight. He was particularly p.r.o.ne to eat a very small breakfast, and his mother once told me that whenever he was at home, she always prepared his breakfast for him with her own hands. This did not improve matters much, however, for Jack was likely to take a small portion of the meat cooked for him, refuse to touch the potatoes, and eat marmalade and toast with {62} his coffee and nothing more. No wonder that he was twenty pounds underweight or that his mother should be solicitous as to what might happen to her Jack in army life at the Border.
I agreed with her in that but there were some things that I knew would not happen to Jack. His breakfast, for instance, would not be particularly cooked for him, and he might take or leave exactly what was prepared for every one else. Neither would the Government cook come out and sit beside Jack while he was at breakfast and tempt him to eat, as his mother had always done. I knew, too, that at other meals, while the food would be abundant, it would usually be rather coa.r.s.e, always plain, and there would be nothing very tempting about it unless you had your appet.i.te with you. If ever there is a place where appet.i.te is the best sauce, it is surely where one is served with army food.
I need scarcely tell what actually happened to Jack, for it was exactly what happened to a good many Jacks whose mothers were equally afraid of the effects of camp life on them. Amid the temptations of home food, Jack had remained persistently underweight. Eating an army ration with the sauce of appet.i.te due to prolonged physical efforts in the outdoor {63} air every day, Jack gained more than twenty pounds in weight, in spite of the supposedly insalubrious climate of the Border and the difficult conditions under which he had to live. It was literally the best summer vacation that Jack had ever spent, though if the suggestion had ever been made that this was the sort of summer vacation that would do him good, the idea would have been scoffed at as impractical, if not absolutely impossible.
Homer suggested that a mollycoddle character whom he introduces into the "Iliad" owed something of his lack of manly stamina to the fact that he had six sisters at home, and an Irish friend once translated the pa.s.sage by saying that the young man in question was "one of seven sisters." This had been something of Jack"s trouble. He had been asked always whether he changed his underwear at the different seasons, whether he wore the wristlets that sisterly care provided for him, whether he put on his rubbers when he went out in damp weather and carried his umbrella when it was threatening rain, and all the rest.
He got away from all this sympathetic solicitude in army life and was ever so much better for it.
It is extremely difficult to draw the line {64} where the sympathy that is helpful because it is encouraging ends, and sentimental pity which discourages begins. There is always danger of overdoing and it is extremely important that growing young folks particularly should be allowed to bear their ills without help and learn to find resources within themselves that will support them. The will can thus be b.u.t.tressed to withstand the difficulties of life, make them much easier to bear, and actually lessen their effect. Ten growing young folks have been seriously hurt by ill-judged sympathy for every one that has been discouraged by the absence of sympathy or by being made to feel that he must take the things of life as they come and stand them without grouchy complaint or without looking for sympathy.
This is particularly true as regards those with any nervous or hysterical tendencies, for they readily learn to look for sympathy.
The most precious lesson of the war for physicians has been that which is emphasized in the chapter on "The Will and the War Psychoneuroses."
There was an immense amount of so-called "sh.e.l.l-shock" which really represented functional neurotic conditions such as in women used to be called hysteria. At the {65} beginning of the war there was a good deal of hearty sympathy with it, and patients were encouraged by the physicians and then by the nurses and other patients in the hospital to tell over and over again how their condition developed. It was found after a time that the sympathy thus manifested always did harm.
The frequent repet.i.tion of their stories added more and more suggestive elements to the patients" condition, and they grew worse instead of better. It was found that the proper curative treatment was to make just as little as possible of their condition, to treat them firmly but with a.s.surance--once it had been definitely determined that no organic nervous trouble was present--and to bring about a cure of whatever symptoms they had at a single sitting by changing their att.i.tude of mind towards themselves.
Some of the patients proved refractory and for these isolation and rather severe discipline were occasionally necessary. The isolation was so complete as to deprive them not only of companionship but also of reading and writing materials and the solace of their tobacco.
Severe cases were sometimes treated by strong faradic currents of electricity which were extremely painful. Patients who insisted that {66} they could not move their muscles were simply made to jump by an electric shock, thus proving to them that they could use the muscles, and then they were required to continue their use.
Those suffering from sh.e.l.l-shock deafness and muteness were told that an electrode would be applied to their larynx or the neighborhood of their ear and when they felt pain from it, that was a sign that they were able to talk and to hear if they wished, and that they must do so. Relapses had to be guarded against by suggestion, and where relapses became refractory and stronger currents of electricity to ear and larynx were deemed inadvisable, the strict isolation treatment usually proved effective.
In a word, discipline and not sympathy was the valuable mode of treating them. Sympathy did them harm as it invariably does. The world has recognized this truism always, but we need to learn the lesson afresh, or the will power is undermined. Character is built up by standing the difficult things of life without looking for the narcotic of sympathy or any other anaesthetizing material. These are "hard sayings," to use a Scriptural expression, but they represent the acc.u.mulation of wisdom of human experience. Sympathy can be {67} almost as destructive of individual morale as the dreads, and it is extremely important that it should not be allowed to sap will energy.
In our time above all, when the training of the will has been neglected, though it is by far the most important factor in education, this lesson with regard to the harmful effect of sympathy needs to be emphasized.
For nervous people, that is, for those who have, either from inheritance or so much oftener from environment, yielded to circ.u.mstances rather than properly opposed them, sympathy is quite as dangerous as opium. George Eliot once replied to a friend who asked her what was duty, that duty consisted in facing the hard things in life without taking opium.
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 {68} 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 p.r.o.ne 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.
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CHAPTER V