The Human Machine by Arnold Bennett (inspirational books to read .TXT) 📕

turn one's attention to living when these preliminaries are over--say at the age of about twenty. Assuredly one lives then; there is, however, nothing new in that, for one has been living all the time, in a fashion; all the time one has been using the machine without understanding it. But does one, school and college being over, enter upon a study of the machine? Not a bit. The question then becomes, not how to live, but how to obtain and retain a position in which one will be able to live; how to get minute portions of dead animals and plants which one can swallow, in order not to die of hunger; how to acquire and constantly renew a stock of other portions of dead animals and plants in which one can envelop oneself in order not to die of cold; how to procure the exclusive right of entry into certain huts where one may sleep and eat without being rained upon by the clouds of heaven. And so forth. And when one has realised this ambition, there comes the desire to be able to double the operation and do it, not for oneself alone, but for oneself and another. Marriage! But no scientific sustained attention is yet given to the real business of living, of smooth intercourse, of self-expression, of conscious adaptation to environment--in brief, to the study of the machine. At thirty the chances are that a man will understand better the draught of a chimney than his own respiratory apparatus--to name one of the simple, obvious things--and as for understanding the working of his own brain--what an idea! As for the skill to avoid the waste of power involved by friction in the business of living, do we give an hour to it in a month? Do we ever at all examine it save in an amateurish and clumsy fashion? A young lady produces a water-colour drawing. 'Very nice!' we say, and add, to ourselves, 'For an amateur.' But our living is more amateurish than that young lady's drawing; though surely we ought every one of us to be professionals at living!

When we have been engaged in the preliminaries to living for about fifty-five years, we begin to think about slacking off. Up till this period our reason for not having scientifically studied the art of living--the perfecting and use of the finer parts of the machine--is not that we have lacked leisure (most of us have enormous heaps of leisure), but that we have simply been too absorbed in the preliminaries, have, in fact, treated the preliminaries to the business as the business itself. Then at fifty-five we ought at last to begin to live our lives with professional skill, as a professional painter paints pictures. Yes, but we can't. It is too late then. Neither painters, nor acrobats, nor any professionals can be formed at the age of fifty-five. Thus we finish our lives amateurishly, as we have begun them. And when the machine creaks and sets our teeth on edge, or refuses to obey the steering-wheel and deposits us in the ditch, we say: 'Can't be helped!' or 'Doesn't matter! It will be all the same a hundred years hence!' or: 'I must make the best of things.' And we try to believe that in accepting the _status quo_ we have justified the _status quo_, and all the time we feel our insincerity.

You exclaim that I exaggerate. I do. To force into prominence an aspect of affairs usually overlooked, it is absolutely necessary to exaggerate. Poetic licence is one name for this kind of exaggeration. But I exaggerate very little indeed, much less than perhaps you think. I know that you are going to point out to me that vast numbers of people regularly spend a considerable portion of their leisure in striving after self-improvement. Granted! And I am glad of it. But I should be gladder if their strivings bore more closely upon the daily business of living, of self-expression without friction and without futile desires. See this man who regularly studies every evening of his life! He has genuinely understood the nature of poetry, and his taste is admirable. He recites verse with true feeling, and may be said to be highly cultivated. Poetry is a continual source of pleasure to him. True! But why is he always complaining about not receiving his deserts in the office? Why is he worried about finance? Why does he so often sulk with his wife? Why does he persist in eating more than his digestion will tolerate? It was not written in the book of fate that he should complain and worry and sulk and suffer. And if he was a professional at living he would not do these things. There is no reason why he should do them, except the reason that he has never learnt his business, never studied the human machine as a whole, never really thought rationally about living. Supposing you encountered an automobilist who was swerving and grinding all over the road, and you stopped to ask what was the matter, and he replied: 'Never mind what's the matter. Just look at my lovely acetylene lamps, how they shine, and how I've polished them!' You would not regard him as a Clifford-Earp, or even as an entirely sane man. So with our student of poetry. It is indubitable that a large amount of what is known as self-improvement is simply self-indulgence--a form of pleasure which only incidentally improves a particular part of the machine, and even that to the neglect of far more important parts.

My aim is to direct a man's attention to himself as a whole, considered as a machine, complex and capable of quite extraordinary efficiency, for travelling through this world smoothly, in any desired manner, with satisfaction not only to himself but to the people he meets _en route_, and the people who are overtaking him and whom he is overtaking. My aim is to show that only an inappreciable fraction of our ordered and sustained efforts is given to the business of actual living, as distinguished from the preliminaries to living.


III


THE BRAIN AS A GENTLEMAN-AT-LARGE

It is not as if, in this business of daily living, we were seriously hampered by ignorance either as to the results which we ought to obtain, or as to the general means which we must employ in order to obtain them. With all our absorption in the mere preliminaries to living, and all our carelessness about living itself, we arrive pretty soon at a fairly accurate notion of what satisfactory living is, and we perceive with some clearness the methods necessary to success. I have pictured the man who wakes up in the middle of the night and sees the horrid semi-fiasco of his life. But let me picture the man who wakes up refreshed early on a fine summer morning and looks into his mind with the eyes of hope and experience, not experience and despair. That man will pass a delightful half-hour in thinking upon the scheme of the universe as it affects himself. He is quite clear that contentment depends on his own acts, and that no power can prevent him from performing those acts. He plans everything out, and before he gets up he knows precisely what he must and will do in certain foreseen crises and junctures. He sincerely desires to live efficiently--who would wish to make a daily mess of existence?--and he knows the way to realise the desire.

And yet, mark me! That man will not have been an hour on his feet on this difficult earth before the machine has unmistakably gone wrong: the machine which was designed to do this work of living, which is capable of doing it thoroughly well, but which has not been put into order! What is the use of consulting the map of life and tracing the itinerary, and getting the machine out of the shed, and making a start, if half the nuts are loose, or the steering pillar is twisted, or there is no petrol in the tank? (Having asked this question, I will drop the mechanico-vehicular comparison, which is too rough and crude for the delicacy of the subject.) Where has the human machine gone wrong? It has gone wrong in the brain. What, is he 'wrong in the head'? Most assuredly, most strictly. He knows--none better--that when his wife employs a particular tone containing ten grains of asperity, and he replies in a particular tone containing eleven grains, the consequences will be explosive. He knows, on the other hand, that if he replies in a tone containing only one little drop of honey, the consequences may not be unworthy of two reasonable beings. He knows this. His brain is fully instructed. And lo! his brain, while arguing that women are really too absurd (as if that was the point), is sending down orders to the muscles of the throat and mouth which result in at least eleven grains of asperity, and conjugal relations are endangered for the day. He didn't want to do it. His desire was not to do it. He despises himself for doing it. But his brain was not in working order. His brain ran away--'raced'--on its own account, against reason, against desire, against morning resolves--and there he is!

That is just one example, of the simplest and slightest. Examples can be multiplied. The man may be a young man whose immediate future depends on his passing an examination--an examination which he is capable of passing 'on his head,' which nothing can prevent him from passing if only his brain will not be so absurd as to give orders to his legs to walk out of the house towards the tennis court instead of sending them upstairs to the study; if only, having once safely lodged him in the study, his brain will devote itself to the pages of books instead of dwelling on the image of a nice girl--not at all like other girls. Or the man may be an old man who will live in perfect comfort if only his brain will not interminably run round and round in a circle of grievances, apprehensions, and fears which no amount of contemplation can destroy or even ameliorate.

The brain, the brain--that is the seat of trouble! 'Well,' you say, 'of course it is. We all know that!' We don't act as if we did, anyway. 'Give us more brains, Lord!' ejaculated a great writer. Personally, I think he would have been wiser if he had asked first for the power to keep in order such brains as we have. We indubitably possess quite enough brains, quite as much as we can handle. The supreme muddlers of living are often people of quite remarkable intellectual faculty, with a quite remarkable gift of being wise for others. The pity is that our brains have a way of 'wandering,' as it is politely called. Brain-wandering is indeed now recognised as a specific disease. I wonder what you, O business man with an office in Ludgate Circus, would say to your office-boy, whom you had dispatched on an urgent message to Westminster, and whom you found larking around Euston Station when you rushed to catch your week-end train. 'Please, sir, I started to go to Westminster, but there's something funny in my limbs that makes me go up all manner of streets. I can't help it, sir!' 'Can't you?' you would say. 'Well, you had better go and be somebody else's office-boy.' Your brain is something worse than that office-boy, something more insidiously potent for evil.

I conceive the brain of the average well-intentioned man as possessing the tricks and manners of one of those gentlemen-at-large who, having nothing very urgent to do, stroll along and offer their services gratis to some shorthanded