Shakespeare.
Wakefulness always has some cause, and, if we truly wish to be cured of it, it will be well to seek the cause rather than to grumble3 at the wakefulness itself. It is not enough to know what is the matter, we must find out why it is the matter. To find the cause of any condition simplifies matters; it makes the course we must follow clearer. If the cause can be removed, we should bend all our energies to removing it; to paraphrase4 Stephen Pearl Andrews’ saying—we are not to be subject to circumstances, but rather to make ourselves center-stances. But, if the matter be something over which we have no control, there are two courses open to us: the first is to accept the condition and adapt ourselves to it; the second is to devise some method by which we may gain control over it.
A childish story will illustrate5 this:
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Once there was a squirrel that did not like its home, and it used to scold and find fault with everything. Its papa squirrel had long gray whiskers, so he was wise. He said to the squirrel: “My dear, as you do not like your home, there are three sensible things you could do:
Leave it,
or Change it,
or Suit yourself to it.
Any one of these would help you in your trouble.” But the little squirrel said, “Oh! I do not want to do any of those; I had rather sit on the branch of a tree and scold.” “Well,” said the papa squirrel, “if you must do that, whenever you want to scold, just go out on a branch and scold away at someone you do not know.” The little squirrel blushed so much that he became a red squirrel, and you will notice that to this day red squirrels do just that thing.
Whatever course we pursue, we find something to do in connection with the underlying6 principle or cause; this doing prevents us from wasting energy and patience upon mere7 effects. That is an advantage, for any action relieves mental pain, and often relieves physical pain, too. The victim writhes8 not only in its effort to escape, but in the effort to express its feeling, to respond to the excited nerves, just as we dance about or hop9 up and down when we hit our finger with the hammer. We often hear people deplore10 that their suffering is increased because they can do nothing to remedy the trouble. We frequently exclaim, “It would be easier to bear, if only I could do something.” A knowledge of what to do and how to do it always helps toward peace of mind.
When yellow fever was one of the “mysterious dispensations of Providence,” men of science fought only its symptoms, with very indifferent success. The people in the district where the fever broke out were panic-stricken; those who could fled from the place; those who were compelled to remain went about in fear of their lives. Now that we believe that the bite of an infected mosquito is the once “mysterious dispensation,” we no longer allow the infection to spread. Fear and unreason might have continued to treat outbreaks and epidemics11 of yellow fever for centuries to come without lasting12 advantage to the plague-ridden spots, but the knowledge of what to do and how to do it has made yellow fever a preventable evil. It has no terrors for an intelligent community.
So with wakefulness. If we find ourselves wakeful when we should be sleeping, the first thing to do is to find the reason.
Sometimes we cause our own sleeplessness13 unsuspectingly, but none the less deliberately14,43 by the false requirements that we lay upon ourselves. People often say, “I could not go to sleep in a room like that.” If there is time and opportunity to put the room in order, why do it; but, if not, we can resolve, as the boys say, to “forget it.” Many a woman frets15 and disturbs herself continually by putting things in what she considers order, which things are no better for being rearranged and which generally cannot stay in order—endless pushing in of chairs and placing pamphlets or books with the little ones on top and the big ones at the bottom; a constant and wearisome struggle to keep all the shades in the house in a line. The labor16 of Sisyphus, who had forever to roll a great stone up a sand hill, would be restful compared with that. I knew a man once who would be entirely17 upset, and would upset all the people about him, if his stockings that came from the wash were not placed below those in the drawer so that they would surely be used in rotation18.
Some persons cannot sleep after dawn if the light shines on their faces, yet are so possessed19 by the idea of order that they will not move the bed, disarrange the furniture to make a screen, or even sleep with their heads at the foot of the bed.
Another person insists always on being waked up by the last person to come home in order to be sure that the house was closed up. Still another cannot go to sleep till he has balanced up every cent of petty cash spent that day.
Many persons spend the most of their thought and exhaust themselves over things that are just as trivial and inconsequent as these; though they seem important to them. When anything has become such a habit, even though reasonable in itself, that you cannot sleep without it, you are paying too dear for it and it is time to change it. There is danger even in good habits—they may master us.
It may be that we have had some stimulating20 mental experience which has not yet relaxed its grip upon our attention. In such case even bodily weariness is apt to be forgotten, for, after all, every physical sensation is dependent upon some mental condition, whether fleeting21 or permanent. It is this interdependence of physical feeling and thought which makes it possible to recall emotions of pain or sorrow, of comfort or joy. The sight, the touch, or the smell of certain things will bring back sensations that once accompanied them, whether those sensations be painful or pleasant.
If the mind has been so stimulated22 that it cannot relax, there is little likelihood that sleep will come quickly, but we cannot relax by impatience23. Tossing and turning will not quiet the mind; we must either accept the condition calmly and follow out the train of thought that has started or deliberately side-track the exciting cause. This may be done by setting up a counter activity in the mind along quieting lines. For instance, if one had walked the streets late on some such occasion as a New Year’s Eve celebration in New York, and had become stimulated by the lights and the crowds, he might deliberately recall the most peaceful day in the country that it had been his fortune ever to know.
A typical scene of this sort is a warm Sunday in late spring, when all the usual activities of country life have ceased; the air is heavy with the scent24 of clover and field flowers, the apple blossoms, and the thousand odors of the fresh country field; the air moving so lazily that it scarcely stirs the trees; the cow chewing the meditative25 cud; the bees buzzing dreamily; the very horses, standing26 under the shed of the little white country church, whinnying softly to each other, as knowing that a spell of peace is over all, a spell that must not be broken; while from the church itself comes the drone of the preacher,—each little stir a part of the peace that broods over the day. Think of some such thing as that, recall it in all its details, and the chances are that the drowsiness27 induced at the time, whether one were of the congregation or a mere onlooker28, will again steal over the eyelids29 and, before one is aware of any change, he is well on the way to the land of dreams.
In the same way if one has read an exciting book, or has seen a thrilling play, one may either live them over until the feelings exhaust themselves, because no longer new, or one may deliberately divert one’s self from thinking of them and devote the attention to more soothing30 things. Either course removes all cause for impatience with the fact of wakefulness and leaves the mind quieted. This tends to drowsiness, even if it does not really induce sleep.
Sometimes it may help us if we rise and read some quieting book, not “a thriller31.” Such a volume as Thoreau’s “Walden,” or that more modern little volume, “Adventures in Contentment,” by David Grayson, or we may repeat some soothing poem like Tennyson’s “Sweet and Low,” or Burroughs’ “My Own Shall Come to Me” and similar verses.
Any of these will help to relax tension, and put us in a more restful frame of mind, and, as minds differ, so some persons will find books and verses of other sorts to have the desired effect upon them.
When we cannot sleep, to rise, throw back the bed-clothes so as to cool the bed, walk about the room, go to the window and fill the lungs with oxygen often tend to quiet the body and mind. We must learn to know our own needs and to find out each for himself what meets them. To “know thyself” is only the first step to control thyself.
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1
lodges
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| v.存放( lodge的第三人称单数 )；暂住；埋入；（权利、权威等）归属 | |
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2
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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3
grumble
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| vi.抱怨；咕哝；n.抱怨，牢骚；咕哝，隆隆声 | |
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4
paraphrase
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| vt.将…释义，改写；n.释义，意义 | |
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5
illustrate
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| v.举例说明，阐明；图解，加插图 | |
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6
underlying
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| adj.在下面的，含蓄的，潜在的 | |
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7
mere
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| adj.纯粹的；仅仅，只不过 | |
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8
writhes
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| （因极度痛苦而）扭动或翻滚( writhe的第三人称单数 ) | |
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9
hop
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| n.单脚跳，跳跃；vi.单脚跳，跳跃；着手做某事；vt.跳跃，跃过 | |
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10
deplore
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| vt.哀叹，对...深感遗憾 | |
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11
epidemics
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| n．流行病 | |
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12
lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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13
sleeplessness
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| n.失眠，警觉 | |
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14
deliberately
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| adv.审慎地；蓄意地；故意地 | |
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15
frets
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| 基质间片； 品丝（吉他等指板上定音的）( fret的名词复数 ) | |
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16
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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17
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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18
rotation
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| n.旋转；循环，轮流 | |
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19
possessed
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| adj.疯狂的；拥有的，占有的 | |
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20
stimulating
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| adj.有启发性的，能激发人思考的 | |
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21
fleeting
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| adj.短暂的，飞逝的 | |
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22
stimulated
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| a.刺激的 | |
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23
impatience
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| n.不耐烦，急躁 | |
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24
scent
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| n.气味，香味，香水，线索，嗅觉；v.嗅，发觉 | |
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25
meditative
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| adj.沉思的，冥想的 | |
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26
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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27
drowsiness
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| n.睡意；嗜睡 | |
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28
onlooker
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| n.旁观者，观众 | |
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29
eyelids
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| n.眼睑( eyelid的名词复数 )；眼睛也不眨一下；不露声色；面不改色 | |
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30
soothing
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| adj.慰藉的；使人宽心的；镇静的 | |
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31
thriller
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| n.惊险片，恐怖片 | |
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