Nerves and Common Sense Part 18

The most perfect example we have of a quiet mind in a quiet body, guided by the Divine Will, is in the character of the Lord Jesus Christ. As we study His words and His works, we realize the power and the delicacy of His human life, and we realize-as far as we are capable of realizing-the absolute clearness of the atmosphere about Him. We see and feel that atmosphere to be full of quiet-Divine Human Love.

There is no suffering, no temptation, that any man or woman ever had or ever will have that He did not meet in Himself and conquer. Therefore, if we mean to begin the work in ourselves of finding the quiet which will lay our own dust from the very first, if we have the end in our minds of truer obedience and loving trust, we can, even in the simple beginning of learning to do nothing quietly, find an essence of life which eventually we will learn always to recognize and to love, and to know that it is not ourselves, but it is from the Heavenly Father of ourselves.

Some of us cannot get that motive to begin with; some of us will, if we begin at all, work only for relief, or because we recognize that there is more power without dust than with it, but no one of us is ever safe from clouds of dust unless at the back of all our work there is the desire to give up all self-will for the sake of obeying and of trusting the Divine Will more and more perfectly as time goes on. If we are content to work thoroughly and to gain slowly, not to be pulled down by mistakes or discouragements, but to learn from them, we are sure to be grateful for the new light and warmth and power for use that will come to us, increasing day by day.

CHAPTER XXIX

Plain Every-day Common Sense

PLAIN common sense! When we come to sift everything down which will enable us to live wholesome, steady, every-day, interesting lives, plain common sense seems to be the first and the simplest need. In the working out of any problem, whether it be in science or in art or in plain everyday living, we are told to go from the circ.u.mference to the center, from the known to the unknown, from simplest facts to those which would otherwise seem complex. And whether the life we are living is quiet and commonplace, or whether it is full of change and adventure, to be of the greatest and most permanent use, a life must have as its habitual background plain every-day common sense.

When we stop and think a while, the lack of this important quality is quite glaring, and every one who has his attention called to it and recognizes that lack enough to be interested to supply it in his own life, is doing more good toward bringing plain common sense into the world at large than we can well appreciate. For instance, it is only a fact of plain common sense that we should keep rested, and yet how many of us do? How many readers of this article will smile or sneer, or be irritated when they read the above, and say, "It is all very well to talk of keeping rested. How is it possible with all I have to do? or with all the care I have? or with all I have to worry me?"

Now that is just the point-the answer to that question, "How is it possible?" So very few of us know how to do it, and if "how to keep rested though busy" were regularly taught in all schools in this country, so far from making the children self-conscious and over-careful of themselves, it would lay up in their brains ideas of plain common sense which would be stocked safely there for use when, as their lives grew more maturely busy, they would find the right habits formed, enabling them to keep busy and at the same time to keep quiet and rested. What a wonderful difference it would eventually make in the wholesomeness of the manners and customs of this entire nation. And that difference would come from giving the children now a half hour's instruction in the plain common sense of keeping well rested, and in seeing that such instruction was entirely and only practical.

It has often seemed to me that the tendency of education in the present day is more toward giving information than it is in preparing the mind to receive and use interesting and useful information of all kinds: that is, in helping the mind to attract what it needs; to absorb what it attracts, and digest what it absorbs as thoroughly as any good healthy stomach ever digested the food it needed to supply the body with strength. The root of such cultivation, it seems to me, is in teaching the practical use and application of all that is studied. To be sure, there is much more of that than there was fifty years ago, but you have only to put to the test the minds of young graduates to see how much more of such work is needed, and how much more intelligent the training of the young mind may be, even now.

Take, for instance, the subject of ethics. How many boys and girls go home and are more useful in their families, more thoughtful and considerate for all about them, for their study of ethics in school? And yet the study of ethics has no other use than this. If the mind absorbed and digested the true principles of ethics, so that the heart felt moved to use them, it might-it probably would-make a great change in the lives of the boys and girls who studied it-a change that would surprise and delight their parents and friends.

If the science of keeping rested were given in schools in the way that, in most cases, the science of ethics seems to be given now, the idea of rest would lie in an indigestible lump on the minds of the students, and instead of being absorbed, digested and carried out in their daily lives, would be evaporated little by little into the air, or vomited off the mind in various jokes about it, and other expressions that would prove the children knew nothing of what they were being taught.

But again, I am glad to repeat-if instruction, practical instruction, were given every day in the schools on how to form the habit of keeping rested, it would have a wonderful effect upon the whole country, not to mention where in many individual cases it would actually prevent the breaking out of hereditary disease.

Nature always tends toward health; so strongly, so habitually does nature tend toward health that it seems at times as if the working of natural laws pushed some people into health in spite of chronic antagonism they seem to have against health-one might even say in spite of the wilful refusal of health.

When one's body is kept rested, nature is constantly throwing off germs of disease, constantly working, and working most actively, to protect the body from anything that would interfere with its perfect health. When one's body is not rested, nature works just as hard, but the tired body-through its various forms of tension that impede the circulation, prevent the healthy absorption of food and oxygen, and clog the way so that impurities cannot be carried off-interferes with nature's work and thus makes it impossible for her to keep the machine well oiled. When we are tired, the very fact of being tired makes us more tired, unless we rest properly.

A great deal-it seems to me more than one-half-of the fatigue in the world comes from the need of an intelligent understanding of how to keep rested. The more that lack of intelligence is allowed to grow, the worse it is going to be for the health of the nation. We have less of that plain common sense than our grandfathers and grandmothers. They had less than their fathers and mothers. We need more than our ancestors, because life is more complicated now, than it was then. We can get more if we will, because there is more real understanding of the science of hygiene than our fathers and mothers had before us. Our need now is to use practically the information which a few individuals are able to give us, and especially to teach such practical use to our children.

Let us find out how we would actually go to work to keep rested, and take the information of plain common sense and use it.

To keep rested we must not overwork our body inside or outside. We must keep it in an equilibrium of action and rest.

We overwork our body inside when we eat the wrong food and when we eat too much or not enough of the right food, for then the stomach has more than its share of work to do, and as the effort to do it well robs the brain and the whole nervous system, so, of course, the rest of the body has not its rightful supply of energy and the natural result is great fatigue.

We overwork our body inside when we do not give it its due amount of fresh air. The blood needs the oxygen to supply itself and the nerves and muscles with power to do their work. When the oxygen is not supplied to the blood, the machinery of the body has to work with so much less power than really belongs to it, that there is great strain in the effort to do its work properly, and the effect is, of course, fatigue.

In either of the above cases, both with an overworked stomach and an overworked heart and lungs, the complaint is very apt to be, "Why am I so tired when I have done nothing to get tired?" The answer is, "No, you have done nothing outside with your muscles, but the heart and lungs and the stomach are delicate and exquisite instruments. You have overworked them all, and such overwork is the more fatiguing in proportion to what is done than any other form, except overwork of the brain." And the overtired stomach and heart and lungs tire the brain, of course.

Of the work that is given to the brain itself to overtire it we must speak later. So much now for that which prevents the body from keeping rested inside, in the finer working of its machinery.

It is easy to find out what and how to eat. A very little careful thought will show us that. It is only the plain common sense of eating we need. It is easy to see that we must not eat on a tired stomach, and if we have to do so, we must eat much less than we ordinarily would, and eat it more slowly. So much good advice is already given about what and how to eat, I need say nothing here, and even without that advice, which in itself is so truly valuable, most of us could have plain common sense about our own food if we would use our minds intelligently about it, and eat only what we know to be nourishing to us. That can be done without fussing. Fussing about food contracts the stomach, and prevents free digestion almost as much as eating indigestible food.

Then again, if we deny ourselves that which we want and know is bad for us, and eat only that which we know to be nourishing, it increases the delicacy of our relish. We do not lose relish by refusing to eat too much candy. We gain it. Human pigs lose their most delicate relish entirely, and they lose much-very much more-than that.

Unfortunately with most people, there is not the relish for fresh air that there is for food. Very few people want fresh air selfishly; the selfish tendency of most people is to cut it off for fear of taking cold. And yet the difference felt in health, in keeping rested, in ease of mind, is as great between no fresh air and plenty of fresh air as it is between the wrong kind of food and enough (and not too much) of the right kind of food.

Why does not the comfort of the body appeal to us as strongly through the supply of air given to the lungs as through that of food given to the stomach? The right supply of fresh air has such wonderful power to keep us rested!

Practical teaching to the children here would, among other things, give them training which would open their lungs and enable them to take in with every breath the full amount of oxygen needed toward keeping them rested. There are so many cells in the lungs of most people, made to receive oxygen, which never receive one bit of the food they are hungry for.

There is much more, of course, very much more, to say about the working of the machinery of the inside of the body and about the plain common sense needed to keep it well and rested, but I have said enough for now to start a thoughtful mind to work.

Now for keeping the body well rested from the outside. It is all so well arranged for us-the night given us to sleep in, a good long day of work and a long night of rest; so the time for rest and the time for work are equalized and it is so happily arranged that out of the twenty-four hours in the day, when we are well, we need only eight hours' sleep. So well does nature work and so truly that she can make up for us in eight hours' sleep what fuel we lose in sixteen hours of activity.

Only one-third of the time do we need to sleep, and we have the other two-thirds for work and play. This regular sleep is a strong force in our aim to keep rested. Therefore, the plain common sense of that is to find out how to go to sleep naturally, how to get all the rest out of sleep that nature would give us, and so to wake refreshed and ready for the day.

To go to sleep naturally we must learn how to drop all the tension of the day and literally drop to sleep like a baby. Let go into sleep-there is a host of meaning in that expression. When we do that, nature can revive and refresh and renew us. Renew our vitality, bring us so much more brain power for the day, all that we need for our work and our play; or almost all-for there are many little rests during the day, little openings for rest that we need to take, and that we can teach ourselves to take as a matter of course. We can sit restfully at each one of our three meals. Eat restfully and quietly, and so make each meal not only a means of getting nourishment, but of getting rest as well. There is all the difference of illness and health in taking a meal with strain and a sense of rush and pressure of work, and in taking it as if to eat that one meal were the only thing we had to do in the day. Better to eat a little nourishing food and eat it quietly and at leisure than a large meal of the same food with a sense of rush. This is a very important factor in keeping rested.

Then there are the many expected and unexpected times in the day when we can take rest and so keep rested. If we have to wait we can sit quietly. Whatever we are doing we can make use of the between times to rest. Each man can find his own "between times." If we make real use of them, intelligent use, they not only help us to keep rested, they help us to do our work better, if we will but watch for them and use them.

Now the body is only a servant, and in all I have written above, I have only written of the servant. How can a servant keep well and rested if the master drives him to such an extent that he is brought into a state, not where he won't go, but where he can't go, and must therefore drop? It is the intelligent master, who is a true disciple of plain common sense, who will train his servant, the body, in the way of resting, eating and breathing, in order to fit it for the maximum of work at the minimum of energy. But if you obey every external law for the health and strength of the body, and obey it implicitly, and to the letter, with all possible intelligence, you cannot keep it healthy if the mind that owns the body is pulling it and twisting it, and tw.a.n.ging on its delicate machinery with a flood of resentment and resistance; and the spirit behind the mind is eager, wretched, and unhappy, because it does not get its own way, or elated with an inflamed egoism because it is getting its own way.

All plain common sense in the way of health for the body falls dead unless followed up closely with plain common sense for the health of the mind; and then again, although when there is "a healthy mind in a healthy body," the health appears far more permanent than when a mind full of personal resistance tries to keep its body healthy, even that happy combination cannot be really permanent unless there is found back of it a healthy spirit.

But of the plain common sense of the spirit there is more to be said at another time.

With regard to the mind, let us look and see not only that it is not sensible to allow it to remain full of resistance, but is it not positively stupid?

What an important factor it should be in the education of children to teach them the plain common sense needed to keep the mind healthy-to teach them the uselessness of a mental resistance, and the wholesomeness of a clean mind.

If a child worries about his lessons, he is resisting the possibility of failing in his cla.s.s; let him learn that the worry interferes with his getting his lesson. Teach him how to drop the worry, and he will find not only that he gets the lesson in less time, but his mind is clearer to remember it.

By following the same laws, children could be taught that a feeling of rush and hurry only impedes their progress. The rushed feeling sometimes comes from a nervous unquiet which is inherited, and should be trained out of the child.

But alas! alas! how can a mother or a father train a child to live common sensibly without useless resistance when neither the mother nor the father can do that same themselves. It is not too late for any mother or father to learn, and if each will have the humility to confess to the child that they are learning and help the child to learn with them, no child would or could take advantage of that and as the children are trained rightly, what a start they can give their own children when they grow up-and what a gain there might be from one generation to another! Will it ever come? Surely we hope so.

CHAPTER x.x.x

A Summing Up

GIVE up resentment, give up unhealthy resistance.

If circ.u.mstances, or persons, arouse either resentment or resistance in us, let us ignore the circ.u.mstances or persons until we have quieted ourselves. Freedom does not come from merely yielding out of resentment or unhealthy resistance, it comes also from the strong and steady focus on such yielding. Concentration and relaxation are just as necessary one to another to give stability to the nerves of a man-as the centrifugal and centripetal forces are necessary to give stability to the Earth.

As the habit of healthy concentration and relaxation grows within us, our perception clears so that we see what is right to do, and are given the power to do it. As our freedom from bondage to our fellowmen becomes established, our relation to our fellowmen grows happier, more penetrating and more full of life, and later we come to understand that at root it is ourselves-our own resentment and resistance-to which we have been in bondage,-circ.u.mstances or other people have had really nothing to do with it. When we have made that discovery, and are steadily acting upon it, we are free indeed, and with this new liberty there grows a clear sense and conviction of a wise, loving Power which, while leaving us our own free will, is always tenderly guiding us.

No one ever really believed anything without experiencing it. We may think we believe all sorts of beautiful truths, but how can any truth be really ours unless we have proved it by living? We do not fully believe it until it runs in our blood-that is-we must see a truth with our minds, love it with our hearts and live it over and over again in our lives before it is ours.

If the reader will think over this little book-he will see that every chapter has healthy yielding at the root of it. It is a constant repet.i.tion of the same principle applied to the commonplace circ.u.mstances of life, and if the reader will take this principle into his mind, and work practically to live it in his life, he will find the love for it growing in his heart, and with it a living conviction that when truly applied, it always works.

Some one once described the difference between good breeding and bad breeding as that between a man who works as a matter of course to conquer his limitations-and a man to whom his limitations are inevitable.