You can control nothing but your own mind. Even your two-year-old babe may defy you by the instinctive4 force of its personality. But your own mind you can control. Your own mind is a sacred enclosure into which nothing harmful can enter except by your permission. Your own mind has the power to transmute5 every external phenomenon to its own purposes. If happiness arises from cheerfulness, kindliness6, and rectitude (and who will deny it?), what possible combination of circumstances is going to make you unhappy so long as the machine remains7 in order? If self-development consists in the utilisation of one's environment (not utilisation of somebody else's environment), how can your environment prevent you from developing? You would look rather foolish without it, anyway. In that noddle of yours is everything necessary for development, for the maintaining of dignity, for the achieving of happiness, and you are absolute lord over the noddle, will you but exercise the powers of lordship. Why worry about the contents of somebody else's noddle, in which you can be nothing but an intruder, when you may arrive at a better result, with absolute certainty, by confining your activities to your own? 'Look within.' 'The Kingdom of Heaven is within you.' 'Oh, yes!' you protest. 'All that's old. Epictetus said that. Marcus Aurelius said that. Christ said that.' They did. I admit it readily. But if you were ruffled8 this morning because your motor-omnibus broke down, and you had to take a cab, then so far as you are concerned these great teachers lived in vain. You, calling yourself a reasonable man, are going about dependent for your happiness, dignity, and growth, upon a thousand things over which you have no control, and the most exquisitely9 organised machine for ensuring happiness, dignity, and growth, is rusting10 away inside you. And all because you have a sort of notion that a saying said two thousand years ago cannot be practical.
You remark sagely11 to your child: 'No, my child, you cannot have that moon, and you will accomplish nothing by crying for it. Now, here is this beautiful box of bricks, by means of which you may amuse yourself while learning many wonderful matters and improving your mind. You must try to be content with what you have, and to make the best of it. If you had the moon you wouldn't be any happier.' Then you lie awake half the night repining because the last post has brought a letter to the effect that 'the Board cannot entertain your application for,' etc. You say the two cases are not alike. They are not. Your child has never heard of Epictetus. On the other hand, justice is the moon. At your age you surely know that. 'But the Directors ought to have granted my application,' you insist. Exactly! I agree. But we are not in a universe of oughts. You have a special apparatus within you for dealing12 with a universe where oughts are flagrantly disregarded. And you are not using it. You are lying awake, keeping your wife awake, injuring your health, injuring hers, losing your dignity and your cheerfulness. Why? Because you think that these antics and performances will influence the Board? Because you think that they will put you into a better condition for dealing with your environment to-morrow? Not a bit. Simply because the machine is at fault.
In certain cases we do make use of our machines (as well as their sad condition of neglect will allow), but in other cases we behave in an extraordinarily13 irrational14 manner. Thus if we sally out and get caught in a heavy shower we do not, unless very far gone in foolishness, sit down and curse the weather. We put up our umbrella, if we have one, and if not we hurry home. We may grumble15, but it is not serious grumbling16; we accept the shower as a fact of the universe, and control ourselves. Thus also, if by a sudden catastrophe17 we lose somebody who is important to us, we grieve, but we control ourselves, recognising one of those hazards of destiny from which not even millionaires are exempt18. And the result on our Ego is usually to improve it in essential respects. But there are other strokes of destiny, other facts of the universe, against which we protest as a child protests when deprived of the moon.
Take the case of an individual with an imperfect idea of honesty. Now, that individual is the consequence of his father and mother and his environment, and his father and mother of theirs, and so backwards19 to the single-celled protoplasm. That individual is a result of the cosmic order, the inevitable20 product of cause and effect. We know that. We must admit that he is just as much a fact of the universe as a shower of rain or a storm at sea that swallows a ship. We freely grant in the abstract that there must be, at the present stage of evolution, a certain number of persons with unfair minds. We are quite ready to contemplate21 such an individual with philosophy—until it happens that, in the course of the progress of the solar system, he runs up against ourselves. Then listen to the outcry! Listen to the continual explosions of a righteous man aggrieved22! The individual may be our clerk, cashier, son, father, brother, partner, wife, employer. We are ill-used! We are being treated unfairly! We kick; we scream. We nourish the inward sense of grievance23 that eats the core out of content. We sit down in the rain. We decline to think of umbrellas, or to run to shelter.
We care not that that individual is a fact which the universe has been slowly manufacturing for millions of years. Our attitude implies that we want eternity24 to roll back and begin again, in such wise that we at any rate shall not be disturbed. Though we have a machine for the transmutation of facts into food for our growth, we do not dream of using it. But, we say, he is doing us harm! Where? In our minds. He has robbed us of our peace, our comfort, our happiness, our good temper. Even if he has, we might just as well inveigh25 against a shower. But has he? What was our brain doing while this naughty person stepped in and robbed us of the only possessions worth having? No, no! It is not that he has done us harm—the one cheerful item in a universe of stony26 facts is that no one can harm anybody except himself—it is merely that we have been silly, precisely27 as silly as if we had taken a seat in the rain with a folded umbrella by our side.... The machine is at fault. I fancy we are now obtaining glimpses of what that phrase really means.
点击收听单词发音
1 apparatus | |
n.装置,器械;器具,设备 | |
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2 ego | |
n.自我,自己,自尊 | |
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3 friction | |
n.摩擦,摩擦力 | |
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4 instinctive | |
adj.(出于)本能的;直觉的;(出于)天性的 | |
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5 transmute | |
vt.使变化,使改变 | |
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6 kindliness | |
n.厚道,亲切,友好的行为 | |
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7 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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8 ruffled | |
adj. 有褶饰边的, 起皱的 动词ruffle的过去式和过去分词 | |
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9 exquisitely | |
adv.精致地;强烈地;剧烈地;异常地 | |
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10 rusting | |
n.生锈v.(使)生锈( rust的现在分词 ) | |
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11 sagely | |
adv. 贤能地,贤明地 | |
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12 dealing | |
n.经商方法,待人态度 | |
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13 extraordinarily | |
adv.格外地;极端地 | |
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14 irrational | |
adj.无理性的,失去理性的 | |
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15 grumble | |
vi.抱怨;咕哝;n.抱怨,牢骚;咕哝,隆隆声 | |
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16 grumbling | |
adj. 喃喃鸣不平的, 出怨言的 | |
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17 catastrophe | |
n.大灾难,大祸 | |
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18 exempt | |
adj.免除的;v.使免除;n.免税者,被免除义务者 | |
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19 backwards | |
adv.往回地,向原处,倒,相反,前后倒置地 | |
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20 inevitable | |
adj.不可避免的,必然发生的 | |
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21 contemplate | |
vt.盘算,计议;周密考虑;注视,凝视 | |
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22 aggrieved | |
adj.愤愤不平的,受委屈的;悲痛的;(在合法权利方面)受侵害的v.令委屈,令苦恼,侵害( aggrieve的过去式);令委屈,令苦恼,侵害( aggrieve的过去式和过去分词) | |
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23 grievance | |
n.怨愤,气恼,委屈 | |
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24 eternity | |
n.不朽,来世;永恒,无穷 | |
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25 inveigh | |
v.痛骂 | |
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26 stony | |
adj.石头的,多石头的,冷酷的,无情的 | |
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27 precisely | |
adv.恰好,正好,精确地,细致地 | |
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