But confine them as far as possible to the occasions when you are making your general resolutions and deciding on your plans of campaign, and keep them out of the details. When once a decision is reached and execution is the order of the day, dismiss absolutely all responsibility and care about the outcome. _Unclamp_, in a word, your intellectual and practical machinery, and let it run free; and the service it will do you will be twice as good. Who are the scholars who get "rattled" in the recitation-room? Those who think of the possibilities of failure and feel the great importance of the act. Who are those who do recite well?
Often those who are most indifferent. _Their_ ideas reel themselves out of their memory of their own accord. Why do we hear the complaint so often that social life in New England is either less rich and expressive or more fatiguing than it is in some other parts of the world? To what is the fact, if fact it be, due unless to the over-active conscience of the people, afraid of either saying something too trivial and obvious, or something insincere, or something unworthy of one"s interlocutor, or something in some way or other not adequate to the occasion? How can conversation possibly steer itself through such a sea of responsibilities and inhibitions as this? On the other hand, conversation does flourish and society is refreshing, and neither dull on the one hand nor exhausting from its effort on the other, wherever people forget their scruples and take the brakes off their hearts, and let their tongues wag as automatically and irresponsibly as they will.
They talk much in pedagogic circles to-day about the duty of the teacher to prepare for every lesson in advance. To some extent this is useful.
But we Yankees are a.s.suredly not those to whom such a general doctrine should be preached. We are only too careful as it is. The advice I should give to most teachers would be in the words of one who is herself an admirable teacher. Prepare yourself in the _subject so well that it shall be always on tap_: then in the cla.s.sroom trust your spontaneity and fling away all further care.
My advice to students, especially to girl-students, would be somewhat similar. Just as a bicycle-chain may be too tight, so may one"s carefulness and conscientiousness be so tense as to hinder the running of one"s mind. Take, for example, periods when there are many successive days of examination impending. One ounce of good nervous tone in an examination is worth many pounds of anxious study for it in advance. If you want really to do your best in an examination, fling away the book the day before, say to yourself, "I won"t waste another minute on this miserable thing, and I don"t care an iota whether I succeed or not." Say this sincerely, and feel it; and go out and play, or go to bed and sleep, and I am sure the results next day will encourage you to use the method permanently. I have heard this advice given to a student by Miss Call, whose book on muscular relaxation I quoted a moment ago. In her later book, ent.i.tled "As a Matter of Course," the gospel of moral relaxation, of dropping things from the mind, and not "caring," is preached with equal success. Not only our preachers, but our friends the theosophists and mind-curers of various religious sects are also harping on this string. And with the doctors, the Delsarteans, the various mind-curing sects, and such writers as Mr. Dresser, Prentice Mulford, Mr. Horace Fletcher, and Mr. Trine to help, and the whole band of schoolteachers and magazine-readers chiming in, it really looks as if a good start might be made in the direction of changing our American mental habit into something more indifferent and strong.
Worry means always and invariably inhibition of a.s.sociations and loss of effective power. Of course, the sovereign cure for worry is religious faith; and this, of course, you also know. The turbulent billows of the fretful surface leave the deep parts of the ocean undisturbed, and to him who has a hold on vaster and more permanent realities the hourly vicissitudes of his personal destiny seem relatively insignificant things. The really religious person is accordingly unshakable and full of equanimity, and calmly ready for any duty that the day may bring forth. This is charmingly ill.u.s.trated by a little work with which I recently became acquainted, "The Practice of the Presence of G.o.d, the Best Ruler of a Holy Life, by Brother Lawrence, being Conversations and Letters of Nicholas Herman of Lorraine, Translated from the French."[C]
I extract a few pa.s.sages, the conversations being given in indirect discourse. Brother Lawrence was a Carmelite friar, converted at Paris in 1666. "He said that he had been footman to M. Fieubert, the Treasurer, and that he was a great awkward fellow, who broke everything. That he had desired to be received into a monastery, thinking that he would there be made to smart for his awkwardness and the faults he should commit, and so he should sacrifice to G.o.d his life, with its pleasures; but that G.o.d had disappointed him, he having met with nothing but satisfaction in that state...."
[C] Fleming H. Revell Company, New York.
"That he had long been troubled in mind from a certain belief that he should be d.a.m.ned; that all the men in the world could not have persuaded him to the contrary; but that he had thus reasoned with himself about it: _I engaged in a religious life only for the love of G.o.d, and I have endeavored to act only for Him; whatever becomes of me, whether I be lost or saved, I will always continue to act purely for the love of G.o.d.
I shall have this good at least, that till death I shall have done all that is in me to love Him_.... That since then he had pa.s.sed his life in perfect liberty and continual joy."
"That when an occasion of practising some virtue offered, he addressed himself to G.o.d, saying, "Lord, I cannot do this unless thou enablest me"; and that then he received strength more than sufficient. That, when he had failed in his duty, he only confessed his fault, saying to G.o.d, "I shall never do otherwise, if You leave me to myself; it is You who must hinder my failing, and mend what is amiss." That after this he gave himself no further uneasiness about it."
"That he had been lately sent into Burgundy to buy the provision of wine for the society, which was a very unwelcome task for him, because he had no turn for business, and because he was lame, and could not go about the boat but by rolling himself over the casks. That, however, he gave himself no uneasiness about it, nor about the purchase of the wine. That he said to G.o.d, "It was his business he was about," and that he afterward found it well performed. That he had been sent into Auvergne, the year before, upon the same account; that he could not tell how the matter pa.s.sed, but that it proved very well."
"So, likewise, in his business in the kitchen (to which he had naturally a great aversion), having accustomed himself to do everything there for the love of G.o.d, and with prayer upon all occasions, for his grace to do his work well, he had found everything easy during fifteen years that he had been employed there."
"That he was very well pleased with the post he was now in, but that he was as ready to quit that as the former, since he was always pleasing himself in every condition, by doing little things for the love of G.o.d."
"That the goodness of G.o.d a.s.sured him he would not forsake him utterly, and that he would give him strength to bear whatever evil he permitted to happen to him; and, therefore, that he feared nothing, and had no occasion to consult with anybody about his state. That, when he had attempted to do it, he had always come away more perplexed."
The simple-heartedness of the good Brother Lawrence, and the relaxation of all unnecessary solicitudes and anxieties in him, is a refreshing spectacle.
The need of feeling responsible all the livelong day has been preached long enough in our New England. Long enough exclusively, at any rate,--and long enough to the female s.e.x. What our girl-students and woman-teachers most need nowadays is not the exacerbation, but rather the toning-down of their moral tensions. Even now I fear that some one of my fair hearers may be making an undying resolve to become strenuously relaxed, cost what it will, for the remainder of her life.
It is needless to say that that is not the way to do it. The way to do it, paradoxical as it may seem, is genuinely not to care whether you are doing it or not. Then, possibly, by the grace of G.o.d, you may all at once find that you _are_ doing it, and, having learned what the trick feels like, you may (again by the grace of G.o.d) be enabled to go on.
And that something like this may be the happy experience of all my hearers is, in closing, my most earnest wish.
II. ON A CERTAIN BLINDNESS IN HUMAN BEINGS
Our judgments concerning the worth of things, big or little, depend on the _feelings_ the things arouse in us. Where we judge a thing to be precious in consequence of the _idea_ we frame of it, this is only because the idea is itself a.s.sociated already with a feeling. If we were radically feelingless, and if ideas were the only things our mind could entertain, we should lose all our likes and dislikes at a stroke, and be unable to point to any one situation or experience in life more valuable or significant than any other.
Now the blindness in human beings, of which this discourse will treat, is the blindness with which we all are afflicted in regard to the feelings of creatures and people different from ourselves.
We are practical beings, each of us with limited functions and duties to perform. Each is bound to feel intensely the importance of his own duties and the significance of the situations that call these forth.
But this feeling is in each of us a vital secret, for sympathy with which we vainly look to others. The others are too much absorbed in their own vital secrets to take an interest in ours. Hence the stupidity and injustice of our opinions, so far as they deal with the significance of alien lives. Hence the falsity of our judgments, so far as they presume to decide in an absolute way on the value of other persons"
conditions or ideals.
Take our dogs and ourselves, connected as we are by a tie more intimate than most ties in this world; and yet, outside of that tie of friendly fondness, how insensible, each of us, to all that makes life significant for the other!--we to the rapture of bones under hedges, or smells of trees and lamp-posts, they to the delights of literature and art. As you sit reading the most moving romance you ever fell upon, what sort of a judge is your fox-terrier of your behavior? With all his good will toward you, the nature of your conduct is absolutely excluded from his comprehension. To sit there like a senseless statue, when you might be taking him to walk and throwing sticks for him to catch! What queer disease is this that comes over you every day, of holding things and staring at them like that for hours together, paralyzed of motion and vacant of all conscious life? The African savages came nearer the truth; but they, too, missed it, when they gathered wonderingly round one of our American travellers who, in the interior, had just come into possession of a stray copy of the New York _Commercial Advertiser_, and was devouring it column by column. When he got through, they offered him a high price for the mysterious object; and, being asked for what they wanted it, they said: "For an eye medicine,"--that being the only reason they could conceive of for the protracted bath which he had given his eyes upon its surface.
The spectator"s judgment is sure to miss the root of the matter, and to possess no truth. The subject judged knows a part of the world of reality which the judging spectator fails to see, knows more while the spectator knows less; and, wherever there is conflict of opinion and difference of vision, we are bound to believe that the truer side is the side that feels the more, and not the side that feels the less.
Let me take a personal example of the kind that befalls each one of us daily:--
Some years ago, while journeying in the mountains of North Carolina, I pa.s.sed by a large number of "coves," as they call them there, or heads of small valleys between the hills, which had been newly cleared and planted. The impression on my mind was one of unmitigated squalor. The settler had in every case cut down the more manageable trees, and left their charred stumps standing. The larger trees he had girdled and killed, in order that their foliage should not cast a shade. He had then built a log cabin, plastering its c.h.i.n.ks with clay, and had set up a tall zigzag rail fence around the scene of his havoc, to keep the pigs and cattle out. Finally, he had irregularly planted the intervals between the stumps and trees with Indian corn, which grew among the chips; and there he dwelt with his wife and babes--an axe, a gun, a few utensils, and some pigs and chickens feeding in the woods, being the sum total of his possessions.
The forest had been destroyed; and what had "improved" it out of existence was hideous, a sort of ulcer, without a single element of artificial grace to make up for the loss of Nature"s beauty. Ugly, indeed, seemed the life of the squatter, scudding, as the sailors say, under bare poles, beginning again away back where our first ancestors started, and by hardly a single item the better off for all the achievements of the intervening generations.
Talk about going back to nature! I said to myself, oppressed by the dreariness, as I drove by. Talk of a country life for one"s old age and for one"s children! Never thus, with nothing but the bare ground and one"s bare hands to fight the battle! Never, without the best spoils of culture woven in! The beauties and commodities gained by the centuries are sacred. They are our heritage and birthright. No modern person ought to be willing to live a day in such a state of rudimentariness and denudation.
Then I said to the mountaineer who was driving me, "What sort of people are they who have to make these new clearings?" "All of us," he replied.
"Why, we ain"t happy here, unless we are getting one of these coves under cultivation." I instantly felt that I had been losing the whole inward significance of the situation. Because to me the clearings spoke of naught but denudation, I thought that to those whose st.u.r.dy arms and obedient axes had made them they could tell no other story. But, when _they_ looked on the hideous stumps, what they thought of was personal victory. The chips, the girdled trees, and the vile split rails spoke of honest sweat, persistent toil and final reward. The cabin was a warrant of safety for self and wife and babes. In short, the clearing, which to me was a mere ugly picture on the retina, was to them a symbol redolent with moral memories and sang a very paean of duty, struggle, and success.
I had been as blind to the peculiar ideality of their conditions as they certainly would also have been to the ideality of mine, had they had a peep at my strange indoor academic ways of life at Cambridge.
Wherever a process of life communicates an eagerness to him who lives it, there the life becomes genuinely significant. Sometimes the eagerness is more knit up with the motor activities, sometimes with the perceptions, sometimes with the imagination, sometimes with reflective thought. But, wherever it is found, there is the zest, the tingle, the excitement of reality; and there _is_ "importance" in the only real and positive sense in which importance ever anywhere can be.
Robert Louis Stevenson has ill.u.s.trated this by a case, drawn from the sphere of the imagination, in an essay which I really think deserves to become immortal, both for the truth of its matter and the excellence of its form.
"Toward the end of September," Stevenson writes, "when school-time was drawing near, and the nights were already black, we would begin to sally from our respective villas, each equipped with a tin bull"s-eye lantern.
The thing was so well known that it had worn a rut in the commerce of Great Britain; and the grocers, about the due time, began to garnish their windows with our particular brand of luminary. We wore them buckled to the waist upon a cricket belt, and over them, such was the rigor of the game, a b.u.t.toned top-coat. They smelled noisomely of blistered tin. They never burned aright, though they would always burn our fingers. Their use was naught, the pleasure of them merely fanciful, and yet a boy with a bull"s-eye under his top-coat asked for nothing more. The fishermen used lanterns about their boats, and it was from them, I suppose, that we had got the hint; but theirs were not bull"s-eyes, nor did we ever play at being fishermen. The police carried them at their belts, and we had plainly copied them in that; yet we did not pretend to be policemen. Burglars, indeed, we may have had some haunting thought of; and we had certainly an eye to past ages when lanterns were more common, and to certain story-books in which we had found them to figure very largely. But take it for all in all, the pleasure of the thing was substantive; and to be a boy with a bull"s-eye under his top-coat was good enough for us.
"When two of these a.s.ses met, there would be an anxious "Have you got your lantern?" and a gratified "Yes!" That was the shibboleth, and very needful, too; for, as it was the rule to keep our glory contained, none could recognize a lantern-bearer unless (like the polecat) by the smell.
Four or five would sometimes climb into the belly of a ten-man lugger, with nothing but the thwarts above them,--for the cabin was usually locked,--or chose out some hollow of the links where the wind might whistle overhead. Then the coats would be unb.u.t.toned, and the bull"s-eyes discovered; and in the chequering glimmer, under the huge, windy hall of the night, and cheered by a rich steam of toasting tinware, these fortunate young gentlemen would crouch together in the cold sand of the links, or on the scaly bilges of the fishing-boat, and delight them with inappropriate talk. Woe is me that I cannot give some specimens!... But the talk was but a condiment, and these gatherings themselves only accidents in the career of the lantern-bearer. The essence of this bliss was to walk by yourself in the black night, the slide shut, the top-coat b.u.t.toned, not a ray escaping, whether to conduct your footsteps or to make your glory public,--a mere pillar of darkness in the dark; and all the while, deep down in the privacy of your fool"s heart, to know you had a bull"s-eye at your belt, and to exult and sing over the knowledge.
"It is said that a poet has died young in the breast of the most stolid.
It may be contended rather that a (somewhat minor) bard in almost every case survives, and is the spice of life to his possessor. Justice is not done to the versatility and the unplumbed childishness of man"s imagination. His life from without may seem but a rude mound of mud: there will be some golden chamber at the heart of it, in which he dwells delighted; and for as dark as his pathway seems to the observer, he will have some kind of bull"s-eye at his belt."
... "There is one fable that touches very near the quick of life,--the fable of the monk who pa.s.sed into the woods, heard a bird break into song, hearkened for a trill or two, and found himself at his return a stranger at his convent gates; for he had been absent fifty years, and of all his comrades there survived but one to recognize him. It is not only in the woods that this enchanter carols, though perhaps he is native there. He sings in the most doleful places. The miser hears him and chuckles, and his days are moments. With no more apparatus than an evil-smelling lantern, I have evoked him on the naked links. All life that is not merely mechanical is spun out of two strands,--seeking for that bird and hearing him. And it is just this that makes life so hard to value, and the delight of each so incommunicable. And it is just a knowledge of this, and a remembrance of those fortunate hours in which the bird _has_ sung to _us_, that fills us with such wonder when we turn to the pages of the realist. There, to be sure, we find a picture of life in so far as it consists of mud and of old iron, cheap desires and cheap fears, that which we are ashamed to remember and that which we are careless whether we forget; but of the note of that time-devouring nightingale we hear no news."
... "Say that we came [in such a realistic romance] on some such business as that of my lantern-bearers on the links, and described the boys as very cold, spat upon by flurries of rain, and drearily surrounded, all of which they were; and their talk as silly and indecent, which it certainly was. To the eye of the observer they _are_ wet and cold and drearily surrounded; but ask themselves, and they are in the heaven of a recondite pleasure, the ground of which is an ill-smelling lantern."
"For, to repeat, the ground of a man"s joy is often hard to hit. It may hinge at times upon a mere accessory, like the lantern; it may reside in the mysterious inwards of psychology.... It has so little bond with externals ... that it may even touch them not, and the man"s true life, for which he consents to live, lie together in the field of fancy.... In such a case the poetry runs underground. The observer (poor soul, with his doc.u.ments!) is all abroad. For to look at the man is but to court deception. We shall see the trunk from which he draws his nourishment; but he himself is above and abroad in the green dome of foliage, hummed through by winds and nested in by nightingales. And the true realism were that of the poets, to climb after him like a squirrel, and catch some glimpse of the heaven in which he lives. And the true realism, always and everywhere, is that of the poets: to find out where joy resides, and give it a voice far beyond singing."
"For to miss the joy is to miss all. In the joy of the actors lies the sense of any action. That is the explanation, that the excuse. To one who has not the secret of the lanterns the scene upon the links is meaningless. And hence the haunting and truly spectral unreality of realistic books.... In each we miss the personal poetry, the enchanted atmosphere, that rainbow work of fancy that clothes what is naked and seems to enn.o.ble what is base; in each, life falls dead like dough, instead of soaring away like a balloon into the colors of the sunset; each is true, each inconceivable; for no man lives in the external truth among salts and acids, but in the warm, phantasmagoric chamber of his brain, with the painted windows and the storied wall."[D]
[D] "The Lantern-bearers," in the volume ent.i.tled "Across the Plains." Abridged in the quotation.
These paragraphs are the best thing I know in all Stevenson. "To miss the joy is to miss all." Indeed, it is. Yet we are but finite, and each one of us has some single specialized vocation of his own. And it seems as if energy in the service of its particular duties might be got only by hardening the heart toward everything unlike them. Our deadness toward all but one particular kind of joy would thus be the price we inevitably have to pay for being practical creatures. Only in some pitiful dreamer, some philosopher, poet, or romancer, or when the common practical man becomes a lover, does the hard externality give way, and a gleam of insight into the ejective world, as Clifford called it, the vast world of inner life beyond us, so different from that of outer seeming, illuminate our mind. Then the whole scheme of our customary values gets confounded, then our self is riven and its narrow interests fly to pieces, then a new centre and a new perspective must be found.
The change is well described by my colleague, Josiah Royce:--
"What, then, is our neighbor? Thou hast regarded his thought, his feeling, as somehow different from thine. Thou hast said, "A pain in him is not like a pain in me, but something far easier to bear." He seems to thee a little less living than thou; his life is dim, it is cold, it is a pale fire beside thy own burning desires.... So, dimly and by instinct hast thou lived with thy neighbor, and hast known him not, being blind.
Thou hast made [of him] a thing, no Self at all. Have done with this illusion, and simply try to learn the truth. Pain is pain, joy is joy, everywhere, even as in thee. In all the songs of the forest birds; in all the cries of the wounded and dying, struggling in the captor"s power; in the boundless sea where the myriads of water-creatures strive and die; amid all the countless hordes of savage men; in all sickness and sorrow; in all exultation and hope, everywhere, from the lowest to the n.o.blest, the same conscious, burning, wilful life is found, endlessly manifold as the forms of the living creatures, unquenchable as the fires of the sun, real as these impulses that even now throb in thine own little selfish heart. Lift up thy eyes, behold that life, and then turn away, and forget it as thou canst; but, if thou hast _known_ that, thou hast begun to know thy duty."[E]
[E] The Religious Aspect of Philosophy, pp. 157-162 (abridged).