The Freedom of Life, Annie Payson Call [books for 6 year olds to read themselves TXT] 📗

the weakness of mere selfish wilfulness in another, and will keep entirely free from its trammels by refusing to meet it in a spirit of resentment or retaliation.

Real self-control, as compared to repression, is delightful in its physical results, when we have any difficult experience to anticipate or to go through. Take, for instance, a surgical operation. If I control myself by yielding, by relaxing the nervous tension which is the result of MY fear, true self-control then becomes possible, and brings a helpful freedom from, reaction after the trouble is over. Or the same principle can be applied if I have to go through a hard trial with a friend and must control myself for his sake,—dropping resistance in my mind and in my body, dropping resistance to his suffering, yielding my will to the necessities of the situation,—this attitude will leave me much more clear to help him, will show him how to help himself, and will relieve him from the reaction that inevitably follows severe nervous strain. The power of use to others is increased immeasurably when we control ourselves interiorly, and do not merely outwardly repress.

It often happens that a drunkard who is supposed to be “cured,” returns to his habit, simply because he has wanted his drink all the time, and has only been taught to repress his appetite; if he had been steadily and carefully taught real self-control, he would have learnt to control and drop his interior desire, and thus keep permanently free. How often we see intemperance which had shown itself in drink simply turned into another channel, another form of selfish indulgence, and yet the victim will complacently boast of his self-control. An extreme illustration of this truth is shown in the case of a well-known lecturer on temperance. He had given up drink, but he ate like a glutton, and his thirst for applause was so extreme as to make him appear almost ridiculous when he did not receive it.

The opportunities for self-control are, of course, innumerable; indeed they constitute pretty much the whole of life. We are living in freedom and use, real living use, in proportion as we are in actual control of our selfish selves, and led by our love of useful service. In proportion as we have through true self-control brought ourselves into daily and hourly obedience to law, are we in the freedom that properly belongs to our lives and their true uses.

When once we have won our freedom from resistance, we must use that freedom in action, and put it directly to use. Sometimes it will result in a small action, sometimes in a great one; but, whatever it is, it must be done. If we drop the resistance, and do not use the freedom gained thereby for active service, we shall simply react into further bondage, from which it will be still more difficult to escape. Having dropped my antagonism to my most bitter enemy, I must do something to serve him, if I can. If I find that it is impossible to serve him, I can at least be of service to someone else; and this action, if carried out in the true spirit of unselfish service, will go far toward the permanent establishment of my freedom.

If a circumstance which is atrociously wrong in itself makes us indignant, the first thing to do is to drop the resistance of our indignation, and then to do whatever may be within our power to prevent the continuance of such wrong. Many people weaken their powers of service by their own indignation, when, if they would cease their excited resistance, they would see clearly how to remedy the wrong that arouses their antagonism. Action, when accompanied by personal resistance, however effective it may seem, does not begin to have the power that can come from action, without such resistance. As, for instance, when we have to train a child with a perverse will, if we quietly assert what is right to the child, and insist upon obedience without the slightest antagonistic feeling to the child’s naughtiness, we accomplish much more toward strengthening the character of the child than if we try to enforce our idea by the use of our personal will, which is filled with resistance toward the child’s obstinacy. In the latter case, it is just pitting our will against the will of the child, which is always destructive, however it may appear that we have succeeded in enforcing the child’s obedience. The same thing holds true in relation to an older person, with the exception that, with him or her, we cannot even attempt to require obedience. In that case we must,—when it is necessary that we should speak at all,—assert the right without antagonism to what we believe to be their wrong, and without the slightest personal resistance to it. If we follow this course, in most cases our friend will come to the right point of view,—sometimes the result seems almost miraculous,—or, as is often the case, we, because we are wholesomely open-minded, will recognize any mistake in our own point of view, and will gladly modify it to agree with that of our friend.

The trouble is that very few of us feel like working to remedy a wrong merely for the sake of the right, and therefore we must have an impetus of personal feeling to carry us on toward the work of reformation. If we could once be strongly started in obedience to the law from love of the law itself, we should find in that impersonal love a clear light and power for effective action both in the larger and in the smaller questions of life.

There is a popular cry against introspection and an insistence that it is necessarily morbid, which works in direct opposition to true self-control. Introspection for its own sake is self-centred and morbid, but we might as well assert that it is right to have dirty hands so long as we wear gloves, and that it is morbid to want to be sure that our hands are clean under our gloves, as to assert that introspection for the sake of our true spiritual freedom is morbid. If I cannot look at my selfish motives, how am I going to get free from them? It is my selfish motives that prevent true self-control. It is my selfish motives that prompt me to the false control of repression, which is counterfeit and for the sake of appearances alone. We must see these motives, recognize and turn away from them, in order to control ourselves interiorly into line with law. We cannot possibly see them unless we look for them. If we look into ourselves for the sake of freedom, for the sake of our greater power for use, for the sake of our true self-control, what can be more wholesome or what can lead us to a more healthy habit of looking out from ourselves into the lives and interests of others? The farther we get established in motives that are truly unselfish, the sooner we shall get out of our own light, and the wider our horizon will be; and the wider our horizon, the greater our power for use.

There must, of course, be a certain period of self-consciousness in the process of finding our true self-control, but it is for the sake of an end which brings us more and more fully into a state of happy, quiet spontaneity. If we are working carefully for true self-control we shall welcome an unexpected searchlight from another mind. If the searchlight brings into prominence a bit of irritation that we did not know was there, so much the better. How could we free ourselves from it without knowing that it was there? But as soon as we discover it we can control and cast it off. A healthy introspection is merely the use of a searchlight which every one who loves the truth has the privilege of using for the sake of his own growth and wilfulness, and circumstances often turn it full upon us, greatly to our advantage, if we do not wince but act upon the knowledge that it brings. It is possible to acquire an introspective habit which is wholesome and true, and brings us every day a better sense of pro. portion and a clearer outlook.

With regard to the true control of the Pleasurable emotions, the same principle applies.

People often grow intensely excited in listening to music,—letting their emotions run rampant and suffering in consequence a painful reaction of fatigue. If they would learn to yield so that the music could pass over their nerves as it passes over the strings of a musical instrument, and then, with the new life and vigor derived from the enjoyment, would turn to some useful work, they would find a great expansion in the enjoyment of the music as well as a new pleasure in their work.

Real self-control is the subjugation of selfishness in whatever form it may exist, and its entire subordination to spiritual and natural law. Real self-control is not self-centred. In so far as we become established in this true self-control, we are upheld by law and guided by the power behind it to the perfect freedom and joy of a useful life.

XII

The Religion of It

 

THE religion of it is the whole of it. “All religion has relation to life and the life of religion is to do good.” If religion does not teach us to do good in the very best way, in the way that is most truly useful to ourselves and to other people, religion is absolutely useless and had better be ignored altogether. We must beware, however, of identifying the idea of religion with the men and the women who pervert it. If an electrician came to us to light our house, and the lights would not burn, we would not immediately condemn all electric lighting as bosh and nonsense, or as sentimental theory; we should know, of course, that this especial electrician did not understand his business, and would at once look about to find a man who did, and get him to put our lights in order. If no electrician really seemed to know his business, and we wanted our lights very much, the next thing to do would be to look into the, laws of electricity ourselves, and find out exactly where the trouble was, and so keep at work until we had made our own lights burn, and always felt able, if at any time they failed to burn, to discover and remedy the difficulty ourselves. There is not a man or woman who does not feel, at some time, the need of an inner light to make the path clear in the circumstances of life, and especially in dealing with others. Many men and women feel that need all the time, and happy are those who are not satisfied until the need is supplied and they are working steadily in daily practical life, guided by a light that they know is higher than theory. When the light is once found, and we know the direction in which we wish to travel, the path is not by any means always clear and smooth, it is often, full of hard, rough Places, and there are sometimes miles to go over where our light seems dim; but if we have proved our direction to be right, and keep steadily and strongly moving forward, we are always sure to come into open resting places where we can be quiet, gather strength, and see the light more clearly for the next stage of the journey.

“It is wonderful,” some one remarked, “how this theory of nonresistance has helped me; life is quite another thing since I have practised it steadily.” The reply was “it is not wonderful when