is it not, very depressing and sombre? And yet I think it is rather fine, too, this necessity for the tense bracing of the will before anything worth doing can be done. I rather like it myself. I feel it to be the chief thing that differentiates me from the cat by the fire.
"Well," you say, "assume that I am braced for the battle. Assume that I have carefully weighed and comprehended your ponderous remarks; how do I begin?" Dear sir, you simply begin. There is no magic method of beginning. If a man standing on the edge of a swimming-bath and wanting to jump into the cold water should ask you, "How do I begin to jump?" you would merely reply, "Just jump. Take hold of your nerves, and jump."
As I have previously said, the chief beauty about the constant supply of time is that you cannot waste it in advance. The next year, the next day, the next hour are lying ready for you, as perfect, as unspoilt, as if you had never wasted or misapplied a single moment in all your career. Which fact is very gratifying and reassuring. You can turn over a new leaf every hour if you choose. Therefore no object is served in waiting till next week, or even until to-morrow. You may fancy that the water will be warmer next week. It won't. It will be colder.
But before you begin, let me murmur a few words of warning in your private ear.
Let me principally warn you against your own ardour. Ardour in well-doing is a misleading and a treacherous thing. It cries out loudly for employment; you can't satisfy it at first; it wants more and more; it is eager to move mountains and divert the course of rivers. It isn't content till it perspires. And then, too often, when it feels the perspiration on its brow, it wearies all of a sudden and dies, without even putting itself to the trouble of saying, "I've had enough of this."
Beware of undertaking too much at the start. Be content with quite a little. Allow for accidents. Allow for human nature, especially your own.
A failure or so, in itself, would not matter, if it did not incur a loss of self-esteem and of self-confidence. But just as nothing succeeds like success, so nothing fails like failure. Most people who are ruined are ruined by attempting too much. Therefore, in setting out on the immense enterprise of living fully and comfortably within the narrow limits of twenty-four hours a day, let us avoid at any cost the risk of an early failure. I will not agree that, in this business at any rate, a glorious failure is better than a petty success. I am all for the petty success. A glorious failure leads to nothing; a petty success may lead to a success that is not petty.
So let us begin to examine the budget of the day's time. You say your day is already full to overflowing. How? You actually spend in earning your livelihood—how much? Seven hours, on the average? And in actual sleep, seven? I will add two hours, and be generous. And I will defy you to account to me on the spur of the moment for the other eight hours.
IV. The Cause of the Troubles
In order to come to grips at once with the question of time-expenditure in all its actuality, I must choose an individual case for examination. I can only deal with one case, and that case cannot be the average case, because there is no such case as the average case, just as there is no such man as the average man. Every man and every man's case is special.
But if I take the case of a Londoner who works in an office, whose office hours are from ten to six, and who spends fifty minutes morning and night in travelling between his house door and his office door, I shall have got as near to the average as facts permit. There are men who have to work longer for a living, but there are others who do not have to work so long.
Fortunately the financial side of existence does not interest us here; for our present purpose the clerk at a pound a week is exactly as well off as the millionaire in Carlton House-terrace.
Now the great and profound mistake which my typical man makes in regard to his day is a mistake of general attitude, a mistake which vitiates and weakens two-thirds of his energies and interests. In the majority of instances he does not precisely feel a passion for his business; at best he does not dislike it. He begins his business functions with reluctance, as late as he can, and he ends them with joy, as early as he can. And his engines while he is engaged in his business are seldom at their full "h.p." (I know that I shall be accused by angry readers of traducing the city worker; but I am pretty thoroughly acquainted with the City, and I stick to what I say.)
Yet in spite of all this he persists in looking upon those hours from ten to six as "the day," to which the ten hours preceding them and the six hours following them are nothing but a prologue and epilogue. Such an attitude, unconscious though it be, of course kills his interest in the odd sixteen hours, with the result that, even if he does not waste them, he does not count them; he regards them simply as margin.
This general attitude is utterly illogical and unhealthy, since it formally gives the central prominence to a patch of time and a bunch of activities which the man's one idea is to "get through" and have "done with." If a man makes two-thirds of his existence subservient to one-third, for which admittedly he has no absolutely feverish zest, how can he hope to live fully and completely? He cannot.
If my typical man wishes to live fully and completely he must, in his mind, arrange a day within a day. And this inner day, a Chinese box in a larger Chinese box, must begin at 6 p.m. and end at 10 a.m. It is a day of sixteen hours; and during all these sixteen hours he has nothing whatever to do but cultivate his body and his soul and his fellow men. During those sixteen hours he is free; he is not a wage-earner; he is not preoccupied with monetary cares; he is just as good as a man with a private income. This must be his attitude. And his attitude is all important. His success in life (much more important than the amount of estate upon what his executors will have to pay estate duty) depends on it.
What? You say that full energy given to those sixteen hours will lessen the value of the business eight? Not so. On the contrary, it will assuredly increase the value of the business eight. One of the chief things which my typical man has to learn is that the mental faculties are capable of a continuous hard activity; they do not tire like an arm or a leg. All they want is change—not rest, except in sleep.
I shall now examine the typical man's current method of employing the sixteen hours that are entirely his, beginning with his uprising. I will merely indicate things which he does and which I think he ought not to do, postponing my suggestions for "planting" the times which I shall have cleared—as a settler clears spaces in a forest.
In justice to him I must say that he wastes very little time before he leaves the house in the morning at 9.10. In too many houses he gets up at nine, breakfasts between 9.7 and 9.9 1/2, and then bolts. But immediately he bangs the front door his mental faculties, which are tireless, become idle. He walks to the station in a condition of mental coma. Arrived there, he usually has to wait for the train. On hundreds of suburban stations every morning you see men calmly strolling up and down platforms while railway companies unblushingly rob them of time, which is more than money. Hundreds of thousands of hours are thus lost every day simply because my typical man thinks so little of time that it has never occurred to him to take quite easy precautions against the risk of its loss.
He has a solid coin of time to spend every day—call it a sovereign. He must get change for it, and in getting change he is content to lose heavily.
Supposing that in selling him a ticket the company said, "We will change you a sovereign, but we shall charge you three halfpence for doing so," what would my typical man exclaim? Yet that is the equivalent of what the company does when it robs him of five minutes twice a day.
You say I am dealing with minutiae. I am. And later on I will justify myself.
Now
