Nerves and Common Sense by Annie Payson Call (ebook voice reader TXT) 📖

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 twanging 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 class; 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.