Quit Your Worrying! by George Wharton James (best books to read for success .txt) 📕

worry, let it be about something worth while—getting hold of ideas, the strength of your thought, the power of your emotion, the irresistible sweep of your enthusiasm, the forcefulness of your indignation about wrong. These are things it is worth while to set your mind upon, and when you have decided what you ought to say, and are absorbed with the power of its thought, the need the world has for it, you will care little about the exact form of your words. Like the flood of a mighty stream, they will pour forth, carrying conviction with them, and to convince your hearer of some powerful truth is an object worthy the highest endeavor of a godlike man or woman—surely a far different object than worrying as to whether the words or method of expression meet some absurd standard of what is conceived to be "gentility."

Congressman Hobson, of Merrimac fame, and Ex-President Roosevelt are both wonderful illustrations of the point I am endeavoring to impress upon my readers. I heard Hobson when, in Philadelphia, at a public dinner given in his honor, he made his first speech after his return from Cuba. It was evident that he had been, and was, much worried about what he should say, and the result was everybody else was worried as he tried to say it. His address was a pitiable failure, mainly because he had little or nothing to say, and yet tried to make a speech. Later he entered Congress, began to feel intensely upon the subjects of national defense and prohibition of the alcoholic liquor traffic. A year or so ago I heard him speak on the latter of these subjects. Here, now, was an entirely different man. He was possesed with a great idea. He was no longer trying to find something to say, but in a powerful, earnest, and enthusiastic way, he poured forth facts, figures, argument, and illustration, that could not fail to convince an open mind, and profoundly impress even the prejudiced.

It was the same with Roosevelt. When he first began to speak in public, it was hard work. He wrote his addresses beforehand, and then read them. Perhaps he does now, for aught I know to the contrary, but I do know that now that he is full of the subjects of national honor in dealing with such cases as Mexico, Belgium, and Armenia, and our preparedness to sacrifice life itself rather than honor, his words pour forth in a perfect Niagara of strong, robust, manly argument, protest, and remonstrance, which gives one food for deep thought no matter how much he may differ.

There are those who worry about the "gentility" of others. I remember when Charles Wagner, the author of The Simple Life, was in this country. We were dining at the home of a friend and one of these super-sensitive, finical sticklers for gentility was present. Wagner was speaking in his big, these super-sensitive, finical sticklers for gentility simple, primitive way of a man brought up as a peasant, and more concerned about what he was thinking than whether his "table manners" conformed to the latest standard. There was some gravy on his plate. He wanted it. He took a piece of bread and used it as a sop, and then, impaling the gravy-soaked bread on his fork, he conveyed it to his mouth with gusto and relish. My "genteel" friend commented upon it afterwards as "disgusting," and lost all interest in the man and his work as a consequence.

To my mind, the criticism was that of a fool.

John Muir, the eminent poet-naturalist of the Mountains of California, had a habit at the table of "crumming" his bread—that is, toying with it, until it crumbled to pieces in his hand. He would, at the same time, be sending out a steady stream of the most entertaining, interesting, fascinating, and instructive lore about birds and beasts, trees and flowers, glaciers and rocks, that one ever listened to. In his mental occupancy, he knew not whether he was eating his soup with a fork or an ice-cream spoon—and cares less. Neither did any one else with brains and an awakened mind that soared above mere conventional manners. And yet I once had an Eastern woman of great wealth, (recently acquired), and of great pretensions to social "manners," at whose table Muir had eaten, inform me that she regarded him as a rude boor, because, forsooth, he was unmindful of these trivial and unimportant conventions when engaged in conversation.

Now, neither Wagner nor Muir would justify any advocacy on my part of neglect of true consideration, courtesy, or good manners. But where is the "lack of breeding" in sopping up gravy with a piece of bread or "crumming," or eating soup with a spoon of one shape or another? These are purely arbitrary rules, laid down by people who have more time than sense, money than brains, and who, as I have elsewhere remarked, are far more anxious to preserve the barand unimportant conventions when engaged in conive realization of the biblical idea of the "brotherhood of man."

CHAPTER XIX THE WORRIES OF JEALOUSY

A prolific source of worry is jealousy; not only the jealousy that exists between men and women, but that exists between women and women, and between men and men. There are a thousand forms that this hideous monster of evil assumes, and when they have been catalogued and classified, another thousand will be found awaiting, around the corner, of entirely different categories. But all alike they have one definite origin, one source, one cause. And that cause, I am convinced, is selfishness. We wish to own, to dominate, to control, absolutely, entirely, for our own pleasure, and satisfaction, that of which we are jealous. In Chapter One I tell the incident of the young man on the street car whose jealous worry was so manifest when he saw his "girl" smiling upon another man. I suppose most men and women feel, or have felt, at some time or other, this sex jealousy. That woman belongs to me, her smiles are mine, her pleasant words should fall on my ear alone; I am her lover, she, the mistress of my heart; and that should content her.

Every writer of the human heart has expatiated upon this great source of worry—jealousy. Shakspere refers to it again and again. The whole play of Othello rests upon the Moor's jealousy of his fair, sweet, and loyally faithful Desdemona. How the fiendish Iago plays upon Othello's jealous heart until one sees that:

  Trifles, light as air,
  Are to the jealous confirmations strong
  As proofs of holy writ.

Iago bitterly resents a slight he feels Othello has put upon him. With his large, generous, unsuspicious nature, Othello never dreams of such a thing; he trusts Iago as his intimate friend, and thus gives the crafty fiend the oportunity he desires to

          put the Moor
  Into a jealousy so strong
  That judgment cannot cure …
  Make the Moor thank me, love me, reward me,
  For making him egregiously an ass
  And practicing upon his peace and quiet
  Even to madness.

Othello gives his wife, Desdemona, a rare handkerchief. Iago urges his own wife, who is Desdemona's maid, to pilfer this and bring it to him. When he gets it, he leaves it in Cassio's room. Cassio was an intimate friend of Othello's, one, indeed, who had gone with him when he went to woo Desdemona, and who, by Iago's machinations, had been suspended from his office of Othello's chief lieutenant. To provoke Othello's jealousy Iago now urges Desdemona to plead Cassio's cause with her husband, and at the came time eggs on Othello to watch Cassio:

  Look to your wife; observe her well with Cassio;
  Wear your eye thus, not jealous nor secure.
  I would not have your free and noble nature
  Out of self-bounty be abus'd; look to 't.

Thus he works Othello up to a rage, and yet all the time pretends to be holding him back:

         I do see you're mov'd;
  I pray you not to strain my speech
  To grosser issues nor to larger reach
  Than to suspicion.

Iago leaves the handkerchief in Cassio's room, at the same time saying:

  The Moor already changes with my poison;
  Dangerous conceits are in their natures poisons,
  Which at the first are scarce found to distaste,
  But with a little act upon the blood,
  Burn like the mines of sulphur.

And as he sees the tortures the jealous worries of the Moor have already produced in him, he exultingly yet stealthily rejoices:

          Not poppy, nor mandragora,
  Nor all the drowsy syrups of the world,
  Shall ever medicine thee to that sweet sleep
  Which thou hadst yesterday.

Well might Othello exclaim that he is "Set on the rack." Each new suspicion is a fresh pull of the lever, a tightening of the strain to breaking point, and soon his jealousy turns to the fierce and murderous anger Iago hoped it would:

            Like to the Pontic sea,
  Whose icy current and compulsive course
  Ne'er feels retiring ebb, but keeps due on
  To the Propontic and the Hellespont,
  Even so my bloody thoughts, with violent pace,
  Shall ne'er look back, ne'er ebb to humble love,
  Till that a capable and wide revenge
  Swallow them up.

Thus was he urged on, worried by his jealousy, until, in his bloody rage, he slew his faithful wife. Poor Desdemona, we weep her fate, yet at the same time we should deeply lament that Othello was so beguiled and seduced by his jealousy to so horrible a deed. And few men or women there are, unless their souls are purified by the wisdom of God, that are not liable to jealous influences. Our human nature is weak and full of subtle treacheries, that, like Iago, seduce us to our own undoing. He who yields for one moment to the worries of jealousy is already on the downward path that leads to misery, woe and deep undoing, Iago is made to declare the philosophy of this fact, when, in the early portion of the play he says to Roderigo:

'Tis in ourselves we are thus or thus. Our bodies are our gardens, to the which our wills are gardeners; so that if we will plant nettles or sow lettuce, set hyssop and weed up thyme, supply it with one gender of herbs or distract it with many, either to have it sterile with idleness or manured with industry, why, the power and corrigible authority of this lies in our wills.

Therein, surely, is great truth. We can plant or weed up, in the garden of our minds, whatever we will; we can "have it sterile with idleness," or fertilize it with industry, and it must ever be remembered that the more fertile the soil the more evil weeds will grow apace if we water and tend them. Our jealous worries are the poisonous weeds of life's garden and should be rooted out instanter, and kept out, until not a sign of them can again be found.

Solomon sang that "jealousy is as cruel as the grave; the coals thereof are coals of fire, which hath a most vehement flame."

What a graphic picture of worry—a fire of vehement flame, burning, scorching, destroying peace, happiness, content, joy and reducing them to ashes.

In my travel and observation I have found a vast amount of jealous worry in institutions of one kind and another—such as the Indian Service, in reform schools, in humane societies, in hospitals, among the nurses, etc. It seems to be one of the misfortunes of weak human nature when men and women associate themselves together to do some work which ought to call out all the nobleness, the magnanimity, the godlike qualities of their souls, they become maggoty with jealous worries—worry that they are not accorded the honor that is their due; worry that their work is not properly appreciated; worry lest someone else becomes a favorite of the Superintendent, etc., etc., etc., ad libitum. Worries of this nature in every case, are a proof of small, or undeveloped, natures. No truly great man or woman can be jealous. Jealousy implies that you are not sure of your own worth, ability, power. You find someone else is being appreciated, you covet that appreciation for yourself, whether you deserve it or not. In other words you yield to accursed selfishness, utterly forgetful of the apostolic injunction: "In honor preferring one another."

And the same jealousies are found among men and women in every walk of life, in trade, in the office, among professors in schools, colleges, universities; in the learned professions, among lawyers, physicians and even among the ministers of the gospel, and judges upon the bench.

Oh! shame! shame! upon