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There are cases in which the outer skin has been taken off by ...
The Half-bath The Sitz- Or Hip-bath
Should the half-bath or shallow-bath (which are technical ter...
Chronic Back Pain
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Condition Of The Throat And Other Internal Organs
The condition of the _throat_ requires the most constant atte...
This troublesome disease is also known as St. Anthony's Fire, ...
Racks From Lifting
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These frequently remain as the so-called dregs of some illness...
Prognosis And Convalescence
The duration of acute endocarditis varies greatly; it may be ...
Diagnosis From Measles
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The Habit Of Illness
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Distinctive Use Of Each Pole
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REST, fresh air, exercise, and nourishment, enough of each in...
Differential Diagnosis Of Ulcer Of The Esophagus
Simple ulcer requires the exclusion of lues, tuberculosis, e...
Stings Of Insects
The effect produced by the sting of Bees, Wasps, and Hornets ...
Physical Signs In Esophageal Foreign Body
There are no constant physical signs associated with uncompli...
The Cause Of Disease
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Convulsions Of Children - Fits
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When a limb becomes swelled and white, pouring hot water very ...
Home Methods Of Purifying Water
Boiling. Where the water that you are obliged to drink is not...
In the non-cicatricial forms, galvanocaustic puncture applie...
Source: The Freedom Of Life
TO most people self-control means the control of appearances and not
the control of realities. This is a radical mistake, and must be
corrected, if we are to get a clear idea of self-control, and if we
are to make a fair start in acquiring it as a permanent habit.
I am what I am by virtue of my own motives of thought and action, by
virtue of what my mind is, what my will is, and what I am in the
resultant combination of my mind and will; I am not necessarily what
I appear from the outside.
If a man is ugly to me, and I want to knock him down, and refrain
from doing so simply because it would not appear well, and is not
the habit of the people about me, my desire to knock him down is
still a part of myself, and I have not controlled myself until I am
absolutely free from that interior desire. So long as I am in hatred
to another, I am in bondage to my hatred; and if, for the sake of
appearances, I do not act or speak from it, I am none the less at
its mercy, and it will find an outlet wherever it can do so without
debasing me in the eyes of other men more than I am willing to be
debased. The control of appearances is merely outward repression,
and a very common instance of this may be observed in the effort to
control a laugh. If we repress it, it is apt to assert itself in
spite of our best efforts; whereas, if we relax our muscles, and let
the sensation go through us, we can control our desire to laugh and
so get free from it. When we repress a laugh, we are really holding
on to it, in our minds, but, when we control it by relaxing the
tension that comes from the desire to laugh, it is as if the
sensation passed over and away from us.
It is a well-known fact among surgeons that, if a man who is badly
frightened, takes ether, no matter how well he controls his outward
behavior, no matter how quiet he appears while the ether is being
administered, as soon as he loses control of his voluntary muscles,
the fear that has been repressed rushes out in the form of
excitement. This is a practical illustration of the fact that
control of appearances is merely control of the muscles, and that,
even so far as our nervous system goes, it is only repression, and
self-repression is not self-control.
If I repress the expression of irritability, anger, hatred, or any
other form of evil, it is there, in my brain, just the same; and, in
one form or another, I am in bondage to it. Sometimes it expresses
itself in little meannesses; sometimes it affects my body and makes
me ill; often it keeps me from being entirely well. Of one thing we
may be sure,--it makes me the instrument of evil, in one way or
another. Repressed evil is not going to lie dormant in us forever;
it will rise in active ferment, sooner or later. Its ultimate action
is just as certain as that a serious impurity of the blood is
certain to lead to physical disease, if it is not counteracted.
Knowing this to be true, we can no longer say of certain people
"So-and-so has remarkable self-control." We can only say, "So-and-so
represses his feelings remarkably well: what a good actor he is I"
The men who have real self-control do exist, and they are the leaven
that saves the race. It is good to know that this habitual
repression comes, in many cases, from want of knowledge of the fact
that self-repression is not self-control.
But the reader may say, "what am I to do, if I feel angry, and want
to hit a man in the face; I am not supposed to hit him am I, rather
than to repress my feelings?"
No, not at all, but you are supposed to use your will to get in
behind the desire to hit him, and, by relaxing in mind and body, and
stopping all resistance to his action, to remove that desire in
yourself entirely. If once you persistently refuse to resist by
dropping the anger of your mind and the tension of your body, you
have gained an opportunity of helping your brother, if he is willing
to be helped; you have cleared the atmosphere of your own mind
entirely, so that you can understand his point of view, and give him
the benefit of reasonable consideration; or, at the very least, you
have yourself ceased to be ruled by his evils, for you can no longer
be roused to personal retaliation. It is interesting and
enlightening to recognize the fact that we are in bondage to any man
to the extent that we permit ourselves to be roused to anger or
resentment by his words or actions.
When a man's brain is befogged by the fumes of anger and
irritability it can work neither clearly nor quietly, and, when that
is the case, it is impossible for him to serve himself or his
neighbor to his full ability. If another person has the power to
rouse my anger or my irritability, and I allow the anger or the
irritability to control me, I am, of course, subservient to my own
bad state, and at the mercy of the person who has the power to
excite those evil states just in so far as such excitement confuses
Every one has in him certain inherited and personal tendencies which
are obstacles to his freedom of mind and body, and his freedom is
limited just in so far as he allows those tendencies to control him.
If he controls them by external repression, they are then working
havoc within him, no matter how thoroughly he may appear to be
master of himself. If he acknowledges his mistaken tendencies fully
and willingly and then refuses to act, speak, or think from them, he
is taking a straight path toward freedom of life and action.
One great difficulty in the way of self-control is that we do not
want to get free from our anger. In such cases we can only want to
want to, and if we use the strength of will that is given us to drop
our resistance in spite of our desire to be angry we shall be
working toward our freedom and our real self-control.
There is always a capacity for unselfish will, the will of the
better self, behind the personal selfish will, ready and waiting for
us to use it, and it grows with use until finally it overrules the
personal selfish will with a higher quality of power. It is only
false strength that supports the personal will,--a false appearance
of strength which might be called wilfulness and which leads
ultimately to the destruction of its owner. Any true observer of
human nature will recognize 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
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
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