Quit Your Worrying! Part 11

I have no fears as I leave them thus in G.o.d's hand, and regard every worry as sinful on my part, and injurious to them. I have no desire that they should accept my particular brand of faith or belief. While I believe absolutely in that which I accept for the guidance of my own life, _I would not fetter their souls with my belief if I could_. They are in wiser, better, larger, more loving Hands than mine. And if I would not thus fetter my children and friends, I dare not seek to fetter others. My business is to live my own religion to the utmost.

If I must worry, I will worry about that, though, as I think my readers are well aware by now, I do not believe in any kind of worry on any subject whatever.

Hence, let me again affirm in concluding this chapter, I regard worry about the religion of others as unwarrantable on account of our own ignorances as to their peculiar needs, as well as of G.o.d's methods of supplying those needs. It is also a useless expenditure of strength, energy, and affection, for, if G.o.d leads, your worry cannot possibly affect the one so led. It is also generally an irritant to the one worried over. Even though he may not formulate it into words he feels that it is an interference with his own inner life, a nagging that he resents, and, therefore, it does him far more harm than good; and, finally, it is an altogether indefensible attempt to saddle upon another soul your own faith or belief, which may be altogether unsuitable or inadequate to the needs of that soul.

There is still one other form of worry connected with the subject of religion. Many a good man and woman worries over the apparent well-being and success of those whom he, she, accounts wicked! They are seen to flourish as a green bay tree, or as a well-watered garden, and this seems to be unfair, unjust, and unwise on the part of the powers that govern the universe. If good is desirable, people ought to be encouraged to it by material success--so reason these officially good wiseacres, who subconsciously wish to dictate to G.o.d how He should run His world.

How often we hear the question: "Why is it the wicked prosper so?" or "He's such a bad man and yet everything he does prospers." Holy Writ is very clear on this subject. The sacred writer evidently was well posted on the tendency of human nature to worry and concern itself about the affairs of others, hence his injunction:

Fret not thyself because of evil doers.

In other words, it's none of your business. And I am inclined to believe that a careful study of the Bible would reveal to every busybody who worries over the affairs of others that he himself has enough to do to attend to himself, and that his worry anyhow is a ridiculous, absurd, and senseless piece of supererogation, and rather a proof of human conceit and vanity than of true concern for the spiritual good of others.

CHAPTER XIV

AMBITION AND WORRY

Some forms of ambition are sure and certain developers and feeders of worry and fretful distress, and should be guarded against with jealous care. We hear a great deal from our physicians of the germs of disease that seize upon us and infect our whole being, but not all the disease germs that ever infected a race are so demoralizing to one's peace and joy as are the germs of such deadly mental diseases as those of envy, malice, covetousness, ambition, and the like. Ambition, like wine, is a mocker. It is a vain deluder of men. It takes an elevated position and beckons to you to rise, that you may be seen and flattered of men.

It does not say: "Gain strength and power, wisdom and virtue, so that men will place you upon the pedestal of their veneration, respect, and love," but it bids you seize the "spotlight" and hold it, and no sooner are you there than it begins to pester you, as with a hundred thousand hornets, flying around and stinging you, with doubts and questionings as to whether your fellows see you in this elevated place, whether they really discern your worth, your beauty, your s.h.i.+ning qualities; and, furthermore, it quickens your hearing, and bids you strain to listen to what they say about you, and as you do so, you are p.r.i.c.ked, stabbed, wounded by their slighting and jeering remarks, their scornful comments upon your impertinent and impudent arrogance at daring to take such a place, and their open denial of your possession of any of the qualities which would ent.i.tle you to so honored a position in the eyes of men.

Then, too, it must be recalled that, when fired with the desires of this mocker, ambition, one is inclined, in his selfish absorption, to be ruthless in his dealings with others. It is so easy to trample upon others when a siren is beckoning you to climb higher, and your ears are eagerly listening to her seductive phrases. With her song in your ears, you cannot hear the wails of anguish of others, upon whose rights and life you trample, the manly rebukes of those you wound, or the stern remonstrances of those who bid you heed your course.

Ambition blinds and deafens, and, alas, calluses the heart, kills comrades.h.i.+p, drives away friends.h.i.+p in its eager selfishness, and in so doing, lets in a flood of worries that ever beset its victims. They may not always be in evidence while there is the momentary triumph of climbing, but they are there waiting, ready to teeter the pedestal, whisper of its unsure and unstable condition, call attention to those who are digging around its foundations, and to the fliers in the air, who threaten to hurl down bombs and completely destroy it.

Phaeton begged that his father, Phoebus Apollo, allow him to drive the flaming chariot of day through the heavens, and, in spite of all warnings and cautions, insisted upon his power and ability. Though instructed and informed as to the great dangers he evoked, he seized the reins with delight, stood up in the chariot, and urged on the snorting steeds to furious speed. Soon conscious of a lighter load than usual, the steeds dashed on, tossing the chariot as a s.h.i.+p at sea, and rushed headlong from the traveled road of the middle zone.

The Great and Little Bear were scorched, and the Serpent that coils around the North Pole was warmed to life. Now filled with fear and dread, Phaeton lost self-control, and looked repentant to the goal which he could never reach. The unrestrained steeds dashed hither and thither among the stars, and reaching the Earth, set fire to trees, cities, harvests, mountains. The air became hot and lurid. The rivers, springs, and s...o...b..nks were dried up. The Earth then cried out in her agony to Jupiter for relief, and he launched a thunderbolt at the now cowed and broken-hearted driver, which not only struck him from the seat he had dishonored, but also out of existence.

The old mythologists were no fools. They saw the worries, the dangers, the sure end of ambition. They wrote their cautions and warnings against it in this graphic story. Why will men and women, for the sake of an uncertain and unsure goal, tempt the Fates, and, at the same time, surely bring upon themselves a thousand unnecessary worries that sting, nag, taunt, fret, and distress? Far better seek a goal of certainty, a harbor of sureness, in the doing of kindly deeds, n.o.ble actions, unselfish devotion to the uplift of others. In this mad rush of ambitious selfishness, such a life aim may _seem_ chimerical, yet it is the only aim that will reach, attain, endure. For all earthly fame, ambitious attainment, honor, glory is evanescent and temporary.

Like the wealth of the miser, it must be left behind. There is no pocket in any shroud yet devised which will convey wealth across the River of Death, and no man's honors and fame but that fade in the clear light of the Spirit that s.h.i.+nes in the land beyond.

Then, ambitious friend, quit your worrying, readjust your aim, trim your lamp for another and better guest, live for the uplift of others, seek to give help and strength to the needy, bring suns.h.i.+ne to the darkened, give of your abundance of spirit and exuberance to those who have little or none, and thus will you lay up treasure within your own soul which will convert h.e.l.l into heaven, and give you joy forever.

So long as men and women believe that happiness lies in outdistancing, surpa.s.sing their fellows in exterior or material things, they cannot help but be subjects to worry. To determine to gain a larger fortune than that possessed by another man is a sure invitation to worry to enter into possession of one's soul. Who has not seen the vain struggles, the distress, the worry of unsatisfied ambitions that would have amounted to nothing had they been gratified? In Women's Clubs--as well as men's--many a heart-ache is caused because some other woman gains an office, is elected to a position, is appointed on a committee you had coveted.

The remedy for this kind of worry is to change the aim of life.

Instead of making position, fame, the attainment of fortune, office, a fine house, an automobile, the object of existence, make _the doing of something worthy a n.o.ble manhood or womanhood the object of your ambition_. Strive to make yourself _worthy_ to be the best president your club has ever had; endeavor to be the finest equipped, mentally, for the work that is to be done, _whether you are chosen to do it or not_, and keep on, and on, and still on, finding your joy in the work, in the benefit it is to yourself, in the power it is storing up within you.

Then, as sure as the sun s.h.i.+nes, the time will come when you will be chosen to do the needed work. "Your own will come to you." Nothing can hinder it. It will flow as certainly into your hands as the waters of the river flow into the sea.

CHAPTER XV

ENVY AND WORRY

Envy is a prolific source of worry. Once allow this demon of unrest to fasten itself in one's vitals, and worry claims every waking hour. Envy is that peculiar demon of discontent that cannot see the abilities, attainments, achievements, or possessions of another without malicious determination to belittle, deride, make light of, or absolutely deny their existence, while all the time covetously craving them for itself. Andrew Tooke pictures Envy as a vile female:

A deadly paleness in her cheek was seen; Her meager skeleton scarce cased with skin; Her looks awry; an everlasting scowl Sits on her brow; her teeth deform'd and foul; Her breast had gall more than her breast could hold; Beneath her tongue coats of poison roll'd; No smile e'er smooth'd her furrow'd brow but those Which rose from laughing at another's woes; Her eyes were strangers to the sweets of sleep, Devouring spite for ever waking keep; She sees bless'd men with vast success crown'd, Their joys distract her, and their glories wound; She kills abroad, herself's consum'd at home, And her own crimes are her perpetual martyrdom.

Ever watching, with bloodshot eyes, the good things of others, she hates them for their possessions, longs to possess them herself, lets her covetousness gnaw hourly at her very vitals, and yet, in conversation with others, slays with slander, vile innuendo, and falsehood, the reputation of those whose virtues she covets.

As Robert Pollock wrote of one full of envy:

It was his earnest work and daily toil With lying tongue, to make the n.o.ble seem Mean as himself.

Whene'er he heard, As oft he did, of joy and happiness, And great prosperity, and rising worth, 'Twas like a wave of wormwood o'er his soul Rolling its bitterness.

Aye! and he drank in great draughts of this bitter flood, holding it in his mouth, tasting its foul and biting qualities until his whole being seemed saturated with it, hating it, dreading it, suffering every moment while doing it, yet enduring it, because of his envy at the good of others.

Few there are, who, at some time or other in their lives, do not have a taste, at least, of the stinging bite of envy. Girls are envious of each other's good looks, clothes, possessions, houses, friends; boys of the strength, skill, ability, popularity of others; women of other women, men of other men, just as when they were boys and girls.

One of the strongest words the great Socrates ever wrote was against envy. He said:

Envy is the daughter of pride, the author of murder and revenge, the beginner of secret sedition, the perpetual tormentor of virtue. Envy is the filthy slime of the soul; a venom, a poison, a quicksilver, which consumeth the flesh, and drieth up the marrow of the bones.

And history clearly shows that the wise philosopher stated facts.

Caligula slew his brother because he possessed a beauty that led him to be more esteemed and favored than he. Dionysius, the tyrant, was vindictive and cruel to Philoxenius, the musician, because he could sing; and with Plato, the philosopher, because he could dispute, better than himself. Even the great Cambyses slew his brother, Smerdis, because he was a stronger and better bowman than himself or any of his party. It was envy that led the courtiers of Spain to crave and seek the destruction of Columbus, and envy that set a score of enemies at the heels of Cortes, the conqueror of Peru.

It is a fearful and vindictive devil, is this devil of envy, and he who yields to it, who once allows it admittance to the citadel of his heart, will soon learn that every subsequent waking and even sleeping moment is one of worry and distress.

CHAPTER XVI

DISCONTENT AND WORRY

Closely allied to envy is discontent. These are blood relations, and both are prolific sources of worry. And lest there are those who think because I have revealed, in the preceding chapter, the demon of worry--envy--as one that attacks the minds of the great and mighty, it does not enter the hearts of everyday people, let me quote, entire, an article and a poem recently written by Ella Wheeler Wilc.o.x in _The Los Angeles Examiner_. The discontent referred to clearly comes from envy.

Some one has blond tresses, while she has black. This arouses her envy. She is envious because another's eyes are blue, while hers are brown; another is tall, while she is small; etc., etc. There is nothing, indeed, that she cannot weep and worry over:

There is a certain girl I know, a pretty little elf, Who spends almost her entire thoughts in pity for herself.

Her glossy tresses, raven black, cause her to weep a pond-- She is so sorry for herself because they are not blond.

Her eyes, when dry, are very bright and very brown, 'tis true, But they are almost always wet, because they are not blue.

She is of medium height, and when she sees one quite tall She weeps all day in keenest pain because she is so small.

But if she meets some tiny girl whom she considers fair, Then that she is so big herself she sobs in great despair.

When out upon a promenade her tears she cannot hide, To think she is obliged to walk while other folks can ride.