The qualification unduly is not to be forgotten; a certain discrimination must be exercised before entirely condemning the insistent thought. The insistent thought that one's family must be fed is not a morbid sign. In fact, he also errs who can eliminate this thought and enjoy the ball game. It is not for the deviate of this type that I am writing. Nevertheless, the over-solicitous victim of the "New England Conscience" can almost afford to take a few lessons from the ne'er-do-weel.
The practical bearing of this attempt to analyze worry is obvious. If it is through the insistent desire for an automobile that I worry, I must bring my training to bear, not on the worry, which is elusive, but on the desire, which is definite. I must fortify myself with what philosophy I can acquire, and must console myself with such compensations as my situation may offer; and above all, I must get busy, and occupy hands and brain with something else. If, on my travels, I worry over the sluggish movement of the train, it is because of the insistent thought that I must arrive on time. In this event I should practice subduing the insistent thought, rather than vaguely direct my efforts against the worry. In the majority of cases I can bring myself to realize that the question of my arrival is not vital. Even in case I am missing an important engagement I may modify the dominance of the thought by reflecting that I cannot expect to be wholly immune from the misfortunes of mankind; it is due me, at least once in a lifetime, to miss an important engagement,—why fret because this happens to be the appointed time? Why not occupy my thoughts more profitably than in rehearsing the varied features of this unavoidable annoyance?
If we fret about the weather it is because of an insistent desire that the weather shall conform to our idea of its seasonableness. If we complain of the chill of May it is not because the cold is really unbearable, but because we wonder if spring will ever come. If we fume on a hot day in July it is because the weather is altogether too seasonable to suit us.
We spend far too much thought on the weather, a subject that really deserves little attention except by those whose livelihood and safety depend upon it. Suppose a runaway passes the window at which we are sitting, with collar off, handkerchief to our heated brow, squirming to escape our moist and clinging garments, and being generally miserable. We rush out of doors to watch his course, and for the next few minutes we do not know whether it is hot or cold, perspiring less during our exertions, I strongly suspect, than we did while sitting in the chair. At all events, it is obvious that our thoughts played quite as great a part in our discomfort as did the heat of the day.
Suppose now, instead of devoting all our attention to the weather we should reason somewhat as follows:
As long as I live on this particular planet, I shall be subject perhaps three days out of four, to atmospheric conditions which do not suit me. Is it worth my while to fret during those three days and to make it up by being elated on the fourth? Why not occupy myself with something else and leave the weather for those who have no other resource? Or, as someone has said, why not "make friends with the weather?" If one will cultivate this frame of mind he will be surprised to find that a certain physical relief will follow. In the first place, he will lessen the excessive perspiration which is the invariable accompaniment of fret, and which in its turn produces more discomfort than the heat itself.
We have selected, so far, the comparatively unimportant sources of mental discomfort, fret, and worry. The reader who can truthfully say that such annoyances play no part in his mental tribulations may pass them and accept congratulations. The reader who cannot be thus congratulated, but who is impatient to attack the major sources of worry, must be reminded at this point that he must practice on the little worries before he can accomplish anything with the great. The method is the same. The philosophy that will make us content with the weather will do something toward establishing the mental poise which shall enable us to withstand with comparative equanimity the most tragic of misfortunes that may fall to our lot.
To draw an example from the more serious disorders, let us consider the hypochondriac, who harbors the insistent thought that he must be always perfectly well, that each of his sensations must conform to his ideal, and that each function must follow regulations imposed by himself. If he can learn to ignore this thought by realizing that an acute illness is preferable to life-long mental captivity; if he can learn to do what others do, and to concentrate his energies on outside affairs which shall displace the question of health; if he can learn to say "What I am doing is more important than how I am feeling;" he will have cured his hypochondria.
In the foundation of the structure we are studying is found exaggerated self-consciousness. Whatever is said, done, or left undone, by others is analyzed by the worrier with reference to its bearing on himself. If others are indifferent it depresses him, if they appear interested they have an ulterior motive, if they look serious he must have displeased them, if they smile it is because he is ridiculous. That they are thinking of their own affairs is the last thought to enter his mind.
I suppose it would be an affectation for any of us to deny that, as far as we are concerned, we are the centre of the universe. This conceit does us no harm so long as we remember that there are as many centres of the universe as there are people, cats, mice and other thinking animals. When we forget this our troubles begin. If I enter a strange shop and find they desire security, need I take this as a reflection on my credit? Need I expect to be invited to every entertainment I should like to attend, and to be excused from those that bore me, and shall I make no allowance for the attitude of my host? Is it not rather egotistic for me to suppose that others are vitally interested in the fact that I blush, tremble, or am awkward? Why then should I allow my conduct to be influenced by such trivial matters?