The Nature of Goodness by Palmer, George Herbert, 1842-1933

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References On The Double Aspect Of Goodness Ii Misconceptions Of Goodness I

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Vii References On Misconceptions Of Goodness Iii Self-consciousness I

References On Self-consciousness Iv Self-direction I

Xii References On Self-development Vi Self-sacrifice I

Xiii References On Self-sacrifice Vii Nature And Spirit I

References On Nature And Spirit Vii The Three Stages Of Goodness I

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Viii References On The Three Stages Of Goodness

Evidently, then, there are strong advantages in guidance through the spirit. But natural guidance has advantages no less genuine. Human life is a complex and demanding affair, requiring for its ever- enlarging good whatever strength can be summoned from every side. Probably we must abandon that magnificent conception of our ancestors, that spirit is all in all and nature unimportant. But must we, in deference to the temper of our time, eliminate conscious guidance altogether? May not the disparagement of recent ages have arisen in reaction against attempts to push conscious guidance into regions where it is unsuitable? Conceivably the two agencies may be supplementary. Possibly we may call on our fellow of the natural world for aid in spiritual work. The complete ideal, at any rate, of good conduct unites the swiftness, certainty, and ease of natural action with the selective progressiveness of spiritual. Till such a combination is found, either conduct will be insignificant or great distress of self-consciousness will be incurred. Both of these evils will be avoided if nature can be persuaded to do the work which we clearly intend. That is what goodness calls on us to effect. To showing the steps through which it may be reached the remainder of this chapter will be given.

II

Let us, then, take a case of action where we are trying to create a new power, to develop ourselves in some direction in which we have not hitherto gone. For such an undertaking consciousness is needed, but let us see how far we are able to hand over its work to unconsciousness. Suppose, when entirely ignorant of music, I decide to learn to play the piano. Evidently it will require the minutest watchfulness. Approaching the strange instrument with some uneasiness, I try to secure exactly that position on the stool which will allow my arms their proper range along the keyboard. There is difficulty in getting my sheet of music to stand as it should. When it is adjusted, I examine it anxiously. What is that little mark? Probably the note C. Among these curious keys there must also be a C. I look up and down. There it is! But can I bring my finger down upon it at just the right angle? That is accomplished, and gradually note after note is captured, until I have conquered the entire score. If now during my laborious performance a friend enters the room, he might well say, "I do not like spiritual music. Give me the natural kind which is not consciously directed." But let him return three years later. He will find me sitting at the piano quite at my ease, tossing off notes by the unregarded handful. He approaches and enters into conversation with me. I do not cease my playing; but as I talk, I still keep my mind free enough to observe the swaying boughs outside the window and to enjoy the fragrance of the flowers which my friend has brought. The musical phrases which drop from my fingers appear to regulate themselves and to call for little conscious regard.