The Freedom of Life Part 5

_Other People_

HOWEVER disagreeable other people may be,--however unjust they may be, however true it may be that the wrong is all on their side and not at all on ours,--whatever we may suffer at their hands,--we can only remedy the difficulty by looking first solely to ourselves and our own conduct; and, not until we are entirely free from resentment or resistance of any kind, and not until we are quiet in our own minds with regard to those who may be oppressing or annoying us, should we make any effort to set them right.

This philosophy is sound and absolutely practical,--it never fails; any apparent failure will be due to our own delinquency in applying it; and, if the reader will think of this truth carefully until he feels able to accept it, he will see what true freedom there is in it,--although it may be a long time before he is fully able to carry it out.

How can I remain in any slightest bondage to another when I feel sure that, however wrong he may be, the true cause of my discomfort and oppression is in myself? I am in bondage to myself, and it is to myself that I must look to gain my freedom. If a friend is rude and unkind to me, and I resent the rudeness and resist the unkindness, it is the resentment and resistance that cause me to suffer. I am not suffering for my friend, I am suffering for myself; and I can only gain my freedom by shunning the resentment and resistance as sin against all that is good and true in friends.h.i.+p. When I am free from these things in myself,--when, as far as I am concerned, I am perfectly and entirely willing that my friend should be rude or unjust, then only am I free from him. It is impossible that he should oppress me, if I am willing that he should be unjust or unkind; and the freedom that comes from such strong and willing non-resistance is like the fresh air upon a mountain. Such freedom brings with it also a new understanding of one's friend, and a new ability to serve him.

Unless we live a life of seclusion, most of us have more than one friend, or acquaintance, or enemy, with whom we are brought into constant or occasional contact, and by whom we are made to suffer; not to mention the frequent irritations that may come from people we see only once in our lives. Imagine the joy of being free from all this irritability and oppression; imagine the saving of nervous energy which would accompany such freedom; imagine the possibility of use to others which would be its most helpful result!

If we once catch even the least glimpse of this quiet freedom, we shall not mind if it takes some time to accomplish so desirable a result, and the process of achieving it is deeply interesting.

The difficulty at first is to believe that so far as we are concerned, the cause Of the trouble is entirely within, ourselves.

The temptation is to think:--

"How can I help resenting behavior like that! Such selfishness and lack of consideration would be resented by any one."

So any one might resent it, but that is no reason why we should. We are not to make other people's standards our own unless we see that their standards are higher than ours; only then should we change,--not to win the favor of the other people, but because we have recognized the superior value of their standards and are glad to put away what is inferior for what is better. Therefore we can never excuse ourselves for resentment or resistance because other people resent or resist. There can be no possible excuse for resistance to the behavior of others, and it is safe to say that we must _never pit our wills against the wills of other people._ If we want to do right and the other man wants us to do wrong, we must pa.s.s by his will, pa.s.s under it or over it, but never on any account resist it. There has been more loss of energy, more real harm done, through this futile engagement of two personal wills than can ever be computed, and the freedom consequent upon refusing such contact is great in proportion. Obedience to this law of not pitting our wills against the wills of other people leads to new freedom in all sorts of ways,--in connection with little, everyday questions, as to whether a thing is one color or another, as well as in the great and serious problems of life. If, in an argument, we feel confident that all we want is the truth,--that we do not care whether we or our opponents are in the right, as long as we find the right itself,--then we are free, so far as personal feeling is concerned; especially if, in addition, we are perfectly willing that our opponents should not be convinced, even though the right should ultimately prove to be on our side.

With regard to learning how always to look first to ourselves,--first we must become conscious of our own resentment and resistance, then we must acknowledge it heartily and fully, and then we must go to work firmly and steadily to refuse to harbor it. We must relax out of the tension of our resistance with both soul and body; for of course, the resistance contracts the nerves of our bodies, and, if we relax from the contractions in our bodies, it helps us to gain freedom from resistance in our hearts and minds. The same resistance to the same person or the same ideas may return, in different forms, many times over; but all we have to do is to persist in dropping it as often as it returns, even if it be thousands of times.

No one need be afraid of losing all backbone and becoming a "mush of concession" through the process of dropping useless resistance, for the strength of will required to free ourselves from the habit of pitting one's own will against that of another is much greater than the strength we use when we indulge the habit. The two kinds of strength can no more be compared than the power of natural law can be compared to the lawless efforts of human waywardness. For the will that is pitted against the will of another degenerates into obstinacy, and weakens the character; whereas the will that is used truly to refuse useless resistance increases steadily in strength, and develops power and beauty of character. Again, the man who insists upon pitting his will against that of another is constantly blinded as to the true qualities of his opponent. He sees neither his virtues nor his vices clearly; whereas he who declines the merely personal contest becomes constantly clarified in his views, and so helped toward a loving charity for his opponent,--whatever his faults or difficulties may be,--and to an understanding and love of the good in him, which does not identify him with his faults.

When we resent and resist, and are personally wilful, there is a great big beam in our eye, which we cannot see through, or under, or over,--but, as we gain our freedom from all such resistance, the beam is removed, and we are permitted to see things as they really are, and with a truer sense of proportion, our power of use increases.

When a person is arguing with all the force of personal wilfulness, it is both pleasant and surprising to observe the effect upon him if he begins to feel your perfect willingness that he should believe in his own way, and your willingness to go with him, too, if his way should prove to be right. His violence melts to quietness because you give him nothing to resist. The same happy effect comes from facing any one in anger, without resistance, but with a quiet mind and a loving heart. If the anger does not melt--as it often does--it is modified and weakened, and--as far as we are concerned--it cannot touch or hurt us.

We must remember always that it is not the repression or concealment of resentment and resistance, and forbearing to express them, that can free us from bondage to others; it is overcoming any trace of resentment or resistance within our own hearts and minds. If the resistance is in us, we are just as much in bondage as if we expressed it in our words and actions. If it is in us at all, it must express itself in one way or another,--either in ill-health, or in unhappy states of mind, or in the tension of our bodies. We must also remember that, when we are on the way to freedom from such habits of resistance, we may suffer from them for a long time after we have ceased to act from them. When we are turning steadily away from them, the uncomfortable effects of past resistance may linger for a long while before every vestige of them disappears. It is like the peeling after scarlet fever,--the dead skin stays on until the new, tender skin is strong underneath, and after we think we have peeled entirely, we discover new places with which we must be patient. So, with the old habits of resistance, we must, although turning away from them firmly, be steadily patient while waiting for the pain from them to disappear. It must take time if the work is to be done thoroughly,--but the freedom to be gained is well worth waiting for.

One of the most prevalent forms of bondage is caring too much in the wrong way what people think of us. If a man criticises me I must first look to see whether he is right. He may be partly right, and not entirely,--but, whatever truth there is in his criticism, I want to know it in order that I may see the fault clearly myself and remedy it. If his criticism is ill-natured it is not necessarily any the less true, and I must not let the truth be obscured by his ill-nature. All, that I have to do with the ill-nature is to be sorry, on my friend's account, and help him out of it if he is willing; and there is nothing that is so likely to make him willing as my recognizing the justice of what he says and acting upon it, while, at the same time, I neither resent nor resist his ill-nature.

If the man is both ill-natured and unjust,--if there is no touch of what is true in his criticism,--then all I have to do is to cease resenting it. I should be perfectly willing that he should think anything he pleases, while I, so far as I can see, go on and do what is right.

_The trouble is that we care more to appear right than to be right._ This undue regard for appearances is very deep-seated, for it comes from long habit and inheritance; but we must recognize it and acknowledge it in ourselves, in order to take the true path toward freedom. So long as we are working for appearances we are not working for realities. When we love to _be_ right first, then we will regard appearances only enough to protect what is good and true from needless misunderstanding and disrespect. Sometimes we cannot even do that without sacrificing the truth to appearances, and in such cases we must be true to realities first, and know that appearances must harmonize with them in the end. If causes are right, effects must be orderly, even though at times they may not seem so to the superficial observer. Fear of not being approved of is the cause of great nervous strain and waste of energy; for fear is resistance, and we can counteract that terrified resistance only by being perfectly willing that any one should think anything he likes. When moving in obedience to law--natural and spiritual--a man's power cannot be overestimated; but in order to learn genuine obedience to law, we must be willing to accept our limitations and wait for them to be gradually removed as we gain in true freedom.

Let us not forget that if we are overpleased--selfishly pleased--at the approval of others, we are just as much in bondage to them as if we were angry at their disapproval. Both approval and disapproval are helpful if we accept them for the use they can be to us, but are equally injurious if we take them to feed our vanity or annoyance.

It is hard to believe, until our new standard is firmly established, that only from this true freedom do we get the most vital sense of loving human intercourse and companions.h.i.+p, for then we find ourselves working hand in hand with those who are united to us in the love of principles, and we are ready to recognize and to draw out the best in every one of those about us.

If this law of freedom from others--which so greatly increases our power of use to them and their power of use to us--had not been proved absolutely practical, it would not be a law at all. It is only as we find it practical in every detail, and as obedience to it is proved to be the only sure road to established freedom that we are bound to accept it. To learn to live in such obedience we must be steady, persistent and patient,--teaching ourselves the same truths many times, until a new habit of freedom is established within us by the experience of our daily lives. We must learn and grow in power from every failure; and we must not dwell with pride and complacency on good results, but always move steadily and quietly forward.

IX

_Human Sympathy_

A NURSE who had been only a few weeks in the hospital training-school, once saw--from her seat at the dinner-table--a man brought into the house who was suffering intensely from a very severe accident. The young woman started up to be of what service she could, and when she returned to the table, had lost her appet.i.te entirely, because of her sympathy for the suffering man. She had hardly begun her dinner, and would have gone without it if it had not been for a sharp reprimand from the superintendent.

"If you really sympathize with that man," she said, "you will eat your dinner to get strength to take care of him. Here is a man who will need constant, steady, _healthy_ attention for some days to come,--and special care all this afternoon and night, and it will be your duty to look out for him. Your 'sympathy' is already pulling you down and taking away your strength, and you are doing what you can to lose more strength by refusing to eat your dinner. Such sympathy as that is poor stuff; I call it weak sentimentality."

The reprimand was purposely sharp, and, by arousing the anger and indignation of the nurse, it served as a counter-irritant which restored her appet.i.te. After her anger had subsided, she thanked the superintendent with all her heart, and from that day she began to learn the difference between true and false sympathy. It took her some time, however, to get thoroughly established in the habit of healthy sympathy. The tendency to unwholesome sympathy was part of her natural inheritance, along with many other evil tendencies which frequently have to be overcome before a person with a very sensitive nervous system can find his own true strength. But as she watched the useless suffering which resulted in all cases in which people allowed themselves to be weakened by the pain of others, she learned to understand more and more intelligently the practice of wholesome sympathy, and worked until it had become her second nature.

Especially did she do this after having proved many times, by practical experience, the strength which comes through the power of wholesome sympathy to those in pain.

Unwholesome sympathy incapacitates one for serving others, whether the need be physical, mental, or moral. Wholesome sympathy not only gives us power to serve, but clears our understanding; and, because of our growing ability to appreciate rightly the point of view of other people, our service can be more and more intelligent.

In contrast to this unwholesome sympathy, which is the cause of more trouble in the world than people generally suppose, is the unwholesome lack of sympathy, or hardening process, which is deliberately cultivated by many people, and which another story will serve to ill.u.s.trate.

A poor negro was once brought to the hospital very ill; he had suffered so keenly in the process of getting there that the resulting weakness, together with the intense fright at the idea of being in a hospital, which is so common to many of his cla.s.s, added to the effects of his disease itself, were too much for him, and he died before he had been in bed fifteen minutes. The nurse in charge looked at him and said, in a cold, steady tone:--

"It was hardly worth while to make up the bed."

She had hardened herself because she could not endure the suffering of unwholesome sympathy, and yet "must do her work." No one had taught her the freedom and power of true sympathy. Her finer senses were dulled and atrophied,--she did not know the difference between one human soul and another. She only knew that this was a case of typhoid fever, that a case of pneumonia, and another a case of delirium tremens. They were all one to her, so far as the human beings went. She knew the diagnosis and the care of the physical disease,--and that was all. She did the material work very well, but she must have brought torture to the sensitive mind in many a poor, sick body.

Another form of false sympathy is what may be called professional sympathy. Some people never find that out, but admire and get comfort from the professional sympathy of a doctor or a nurse, or any other person whose profession it is to care for those who are suffering. It takes a keen perception or a quick emergency to bring out the false ring of professional sympathy. But the hardening process that goes on in the professional sympathizer is even greater than in the case of those who do not put on a sympathetic veneer. It seems as if there must be great tension in the more delicate parts of the nervous system in people who have hardened themselves, with or without the veneer,--akin to what there would be in the muscles if a man went about his work with both fists tightly clenched all day, and slept with them clenched all night. If that tension of hard indifference could be reached and relaxed, the result would probably be a nervous collapse, before true, wholesome habits could be established, but unfortunately it often becomes so rigid that a healthy relaxation is out of the question. Professional sympathy is of the same quality as the selfish sympathy which we see constantly about us in men or women who sympathize because the emotion attracts admiration and wins the favor of others.

When people sympathize in their selfishness instead of sympathizing in their efforts to get free, the force of selfishness is increased, and the world is kept down to a lower standard by just so much.

A thief, for instance, fails in a well-planned attempt to get a large sum of money, and confides his attempt and failure to a brother thief, who expresses admiration for the sneaking keenness of the plan, and hearty sympathy in the regret for his failure. The first thief immediately p.r.o.nounces the second thief "a good fellow."

But, at the same time, if either of these apparently friendly thieves could get more money by cheating the other the next day he would not hesitate to do so.

To be truly sympathetic, we should be able so to identify ourselves with the interests of others that we can have a thorough appreciation of their point of view, and can understand their lives clearly, as they appear to themselves; but this we can never do if we are immersed in the fog,--either of their personal selfishness or our own. By understanding others clearly, we can talk in ways that are, and seem to them, rational, and gradually lead them to a higher standard.

If a woman is in the depths of despair because a dress does not fit, I should not help her by telling her the truth about her character, and lecturing her upon her folly in wasting grief upon trifles, when there are so many serious troubles in the world. From her point of view, the fact that her dress does not fit _is_ a grief. But if I keep quiet, and let her see that I understand her disappointment, and at the same time hold my own standard, she will be led much more easily and more truly to see for herself the smallness of her att.i.tude. First, perhaps, she will be proud that she has learned not to worry about such a little thing as a new dress; and, if so, I must remember her point of view, and be willing that she should be proud. Then, perhaps, she will come to wonder how she ever could have wasted anxiety on a dress or a hat, and later she may perhaps forget that she ever did.

It is like leading a child. We give loving sympathy to a child when it breaks its doll, although we know there is nothing real to grieve about There is something for the child to grieve about, something very real _to her;_ but we can only sympathize helpfully with her point of view by keeping ourselves clearly in the light of our own more mature point of view.

From the top of a mountain you can see into the valley round about,--your horizon is very broad, and you can distinguish the details that it encompa.s.ses; but, from the valley, you cannot see the top of the mountain, and your horizon is limited.

This ill.u.s.trates truly the breadth and power of wholesome human sympathy. With a real love for human nature, if a man has a clear, high standard of his own,--a standard which he does not attribute to his own intelligence--his understanding of the lower standards of other men will also be very clear, and he will take all sorts and conditions of men into the region within the horizon of his mind.

Not only that, but he will recognize the fact When the standard of another man is higher than his own, and will be ready to ascend at once when he becomes aware of a higher point of view. On the other hand, when selfishness is sympathizing with selfishness, there is no ascent possible, but only the one little low place limited by the personal, selfish interests of those concerned.

n.o.body else's trouble seems worth considering to those who are immersed in their own, or in their selfish sympathy with a friend whom they have chosen to champion. This is especially felt among conventional people, when something happens which disturbs their external habits and standards of life. Sympathy is at once thrown out on the side of conventionality, without any rational inquiry as to the real rights of the case. Selfish respectability is most unwholesome in its unhealthy sympathy with selfish respectability.

The wholesome sympathy of living human hearts sympathizes first with what is wholesome,--especially in those who suffer,--whether it be wholesomeness of soul or body; and true sympathy often knows and recognizes that wholesomeness better than the sufferer himself. Only in a secondary way, and as a means to a higher end, does it sympathize with the painful circ.u.mstances or conditions. By keeping our sympathies steadily fixed on the health of a brother or friend, when he is immersed in and overcome by his own pain, we may show him the way out of his pain more truly and more quickly. By keeping our sympathies fixed on the health of a friend's soul, we may lead him out of selfishness which otherwise might gradually destroy him. In both cases our loving care should be truly felt,--and felt as real understanding of the pain or grief suffered in the steps by the way, with an intelligent sense of their true relation to the best interests of the sufferer himself Such wholesome sympathy is alert in all its perceptions to appreciate different points of view, and takes care to speak only in language which is intelligible, and therefore useful. It is full of loving patience, and never forces or persuades, but waits and watches to give help at the right time and in the right place. It is more often helpful with silence than with words. It stimulates one to imagine what friends.h.i.+p might be if it were alive and wholesome to the very core. For, in such friends.h.i.+p as this, a true friend to one man has the capacity of being a true friend to all men, and one who has a thoroughly wholesome sympathy for one human being will have it for all. His general att.i.tude must always be the same--modified only by the relative distance which comes from variety in temperaments.

In order to sympathize with the best possibilities in others, our own standards must be high and clear, and we must be steadily true to them. Such sympathy is freedom itself,--it is warm and glowing,--while the sympathy which adds its weight to the pain or selfishness of others can really be only bondage, however good it may appear.