Royal Bank LetterPublished by Royal Bank of Canada

The Uses of AdversityWhen does bad news become good news in our

personal affairs? When it inspires us to correct the

faults that may have caused it. Whether trouble beats

us, or we beat it, is the central test any of us face.

The challenges of adversity are also educational

They teach us what really matters in life...

"Man is born to trouble, as the sparks fly upward."Needless to say, that reference to "man" in the KingJames version of the Book of Job encompasses womenas well. It may be safely assumed that no person of eithersex has ever lived entirely free of suffering and tribula-tion. Nor has there ever been a period in human historythat did not have its full share of turmoil, ruin, andmisery.

A million pages of chronicles, a million metres ofdocumentary film, are there to tell us that human life ispunctuated by adversity. Strange, then, that the surgesof trouble that are so certain to occur catch so many ofus off guard.

Like powerful storms, reversals of fortune create themost havoc when men and women have failed to preparefor them. Yet, faced with the probability of develop-ments that could adversely affect our fortunes, many ofus act as if the wind will never blow hard again, so thatwe can get by living in a tent.

For instance, the most basic common sense tells usthat we could always suffer accidents or that our healthcould fail; therefore we should not act in ways that inviteor aggravate ailments. And unless we are among a verylucky few, we could all face financial reversals. Weknow full well that, when times are good, we shouldbuild up assets against the possibility of their turningbad.

Given that such difficulties are liable to arise at anytime, it is amazing how few of us have taken thefundamental precautions to cushion their impact. Butthen, considering human nature, perhaps it is not soamazing after all. Our basic instincts lead us to believethat serious trouble can never come to us -- and to tryto dodge it when, inevitably, it does.

This attitude seems to be especially pervasive inmodem western societies. Whole generations have grownup with a vague notion that, despite all the evidence tothe contrary, it might just be possible to stay out ofharm’s way. The notion is not without its own support-ing evidence. Nowadays, thanks to medical science, aperson’s good health may be maintained pretty wellindefinitely; and up until recently, steady economicgrowth presented those in the social mainstream with areasonable prospect of lifelong financial security.

The economic events of the past few years may havehad a sobering effect on mass expectations, but not onthe mass media. Though filled with stories of otherpeople’s woes, tragedy and strife, the media neverthe-less continue to convey the impression that humanbeings actually can live a virtually trouble-free life.

In advertising on television and in glossy magazines,we rarely see anyone who is not basking in such blissthat his or her biggest problem is something like havingbad breath or dandruff. Between commercials, televisedsituation comedies take us into a realm in which happi-ness is depicted as a standard state of human affairs,with only enough inconsequential difficulties to makelife interesting.

The fictional denizens of TV Land are nearly alwayswell-fixed financially, have rewarding jobs, exude goodhealth, are physically attractive, and fall easily intoloving relationships. Their conflicts seldom amount tomuch more than a source of benign fun.

The underlying message is that, if you are not happy,healthy, and relatively prosperous yourself, your life isnot measuring up to the norms of the society aroundyou. In a recent article in Esquire magazine, Tad Friendwrote that TV viewers expect sitcoms to show them

their place in the world. In their intimate familiarity withthe characters in the shows, viewers regard them asfriends who are very much like themselves.

The danger is that people may be subliminally per-suaded that sitcoms really do illustrate a feasible way oflife, and that an aberration of fate has deprived them ofthe continual contentment that is everybody’s birth-right. They feel cheated to the extent that their experi-ence does not coincide with the fantasies on the screen.

The best defenceagainst self-pityis to be able to

laugh at our woes

While there can be no denying that there is plenty ofhappiness among actual human beings, it is anythingbut constant or universal. The misapprehension thatcontentment is a standard condition may explain whyyoung people who have been raised watching televisionseem to be particularly susceptible to deep depressions

when they encounter set-backswhich earlier generations moreor less took in stride.

In the great world outsideof the TV set, the climate istreacherously changeable. Realpeople get swept up in generalsocial, political, and economic

disruptions; their personal relationships turn hostile andbitter; they are felled by illness and robbed by bereave-ment; they lose money and jobs.

Since such vicissitudes cannot be avoided or denied,the only choice they offer is to let them beat us down orto stand up to them. And, just as we should prepare tostand up to them physically and financially, we shouldbrace ourselves psychologically.

"No life is so hard that you can’t make it easier by theway you take it," the American novelist Ellen Glasgowwrote. A prerequisite to learning how to take it philo-sophically is to avoid the "why me?" syndrome, thefeeling that you have been singled out for a special doseof misery. Everybody, as they say, has problems, andmany of those are likely to make yours look insignifi-cant by comparison. Remember the folk tale about theman who was in despair because he had no shoes --until he met a man who had no feet.

We can never develop a sense of proportion aboutour own circumstances if we persist in measuring themagainst mythical standards of contentment set by others-- television producers or whoever. Many people areunhappy mainly because they conclude from surfaceimpressions that others are better-off than they are. Alook into the secret hearts of those they envy mightmake them feel quite differently. "There are no greaterwretches in the world than many of those whom peoplein general take to be happy," Seneca observed.

"If we were all to bring our misfortunes into a

common store, so that each person should receive anequal share in the distribution, the majority would beglad to take up their own and depart," Socrates is quotedas saying. That is what is called putting things inperspective, which is essential to making the best of abad situation. Perspective provides us with the strongestof all defences against the destructive forces of self-pity:the ability to laugh at our woes, because we do not takethem too seriously. "A good jest in time of misfortune,"said the American lecturer Henry Ware, "is food anddrink."

As a general rule, people are inclined to view nega-tive facts through the distorted prism of pessimism. Thebrighter side ought to be given its due. "When anycalamity has been suffered the first thing to rememberis, how much has been escaped," Samuel Johnsonwrote. Among what has survived, you might find, arethings like personal integrity and the love of our peers-- in short, the things that really matter in life.

The least we can salvage from the bad spells we gothrough are some cautionary object lessons. "Thoughall afflictions are evils in themselves, yet they are goodfor us, because they discover our disease and tend to ourcure," the great 17th century preacher and one-timeArchbishop of Canterbury, John Tillotson, wrote.

A contrary turn of events should be an automaticsignal for a searching assessment of our personal re-sponsibility for it, so that we can get to work onrectifying the faults and attitudes that may have contrib-uted to it. If we do not want to repeat our mistakes, weshould not lightly excuse ourselves as the haplessvictims of misfortune. "Lots of folks confuse bad man-agement with destiny," the American humorist KinHubbard observed.

We can, of course, be subject to adversity that is notof our own making: bad things do happen to goodpeople. In fact, much unnecessary grief may flow fromindividuals blaming themselves when something hap-pens which is beyond their control. It is not unusual, forinstance, for parents to feel unnecessarily responsiblefor their children’s failures, or for survivors to feelguilty about the deaths of family members. On balance,however, it is far more usual for people to blameproblems on others than to blame themselves.

In dinner conversation, all the ills of the world maybe ascribed to politicians or something suitably amor-phous like "the system" or "the establishment." Whenthings go wrong, it is natural to look around for scape-goats. Cursing these convenient creatures may bringsome fleeting psychological relief, but it serves nolasting purpose. The fact is that you are in trouble nomatter what the cause.

The energy spent in blaming others would be betterused in trying to dig oneself out of one’s own predica-ments. To blame the system or any other external forcefor your troubles is the next thing to denying responsi-bility for your own lot in life. If you really believe thatthe powers-that-be are intrinsically blind or hostile toyour interests, it logically follows that it is futile to doanything about your own case because they will onlycrush you again at the first opportunity. This is apolitical manifestation of the fatalism which led theancient Greeks to conclude that it was pointless tostruggle against the gods.

Fatalism goes with bitterness, a condition whichdistinguishes chronic losers. Losers always say thatthey have rotten luck, or that they are in the wrong placeat the wrong time. The theory that one’s fate is beyondone’s control provides good excuses for inaction andindolence. Since trouble has a way of regeneratingitself, the chief effect of a fatalistic attitude is to open thedoor to more trouble. Often the surest way to make a badsituation worse is to do nothing when trouble occurs.

Learning toaccept adversity

literally as anecessary evil

True, most religions urge acceptance of the divinewill, but that is different from the blind superstitionwhich precludes examining one’s fate or striving tochange it. When, in the Book of Job, the upright richman of that name suffers terrible losses and ills, he does

not immediately conclude thathe is the helpless pawn of un-seen forces. Instead, Jobsearches for faults within him-self that might have brought onhis afflictions, and debates hiscase with his associates.Though at times he comes close

to losing his faith, he adopts an even-handed attitudetowards adversity. How, he asks in effect, can man be soarrogant as to receive good at the hand of God, and notalso receive evil? If the Lord can give, the Lord can takeaway.

The perception that the burdens of human existenceare imposed to test one’s faith lends true believers thespiritual strength to endure pain and hardship. It is onlywhen people see their trials as meaningless and gratu-itous that they become seemingly impossible to bear.

Some theologians believe that adversity is essentialto the functioning of the universe-- literally a necessaryevil. Without a certain tension between the good and thebad, the whole divine scheme of things would fly apart.

The 17th century English philosopher and bishop,Richard Cumberland, proposed a theory of universalbenevolence which incorporates an admixture of evil. "Ido not wish to expose my ideas to ingenious ridicule by

maintaining that everything that happens to every man isfor the best; but I will contend, that he who makes the bestof it, fulfils the part of a wise and good man," he wrote.

The noblest actsof mankind

have come fromstern social trials

Certainly adversity seems necessary to the growth ofhumility, which is the starting point in the search forspiritual fulfilment. Men and women everywhere whodevote their lives to worship frequently live in condi-tions of extreme physical privation and discomfort.Devout lay persons, too, will go on fasts to acknowledgethat they "have it too good" materially for their own

good spiritually.Most of us, however, feel

no need to seek out adversity;we are grimly confident that itwill come to us without invita-tion. But when it does come,we might ask ourselves whythose monks and nuns and pil-

grims deliberately cultivate hardship. The reason issimple: It is that living with adversity makes people intobetter human beings.

"Let me embrace thee, sour adversity,/For wise mensay it is the wisest course," William Shakespeare’ s KingHenry VI says in his hour of desperation. And indeed,great thinkers over the ages have taught that men andwomen must be exposed to tribulation to bring out theirfinest qualities. An ancient Chinese proverb put theproposition memorably: "The gem cannot be polishedwithout friction, nor men without trials."

The reverse, of course, is also true: as the grindingprocess brings out flaws in a stone that cause it toshatter, so adversity brings out flaws in character thatare usually the result of past indulgences. Some peopledo let their problems beat them; in extreme cases, theylet their problems beat them to death.

Their suicide may be quick, or dragged out over along agonizing period. In the latter case, self-destruc-tion often flows from self-pity. People who feel sorryfor themselves are prone to pursue habits which tempo-rarily blot out reality, but in the end undermine theirphysical and mental health.

It must be said, though, that the human response toadversity is more likely to be marked by courage than bycowardice. The noblest acts of mankind have arisenfrom severe social trials such as disasters and wars.Neighbours never treat one another with more consider-ation than when they face hardship together. In times ofcrisis, ordinary individuals often surprise themselves byproving braver and more resilient than they thoughtpossible. It is out of adversity that heroes are made.

If the human spirit is at its best when it has to rise toa difficult occasion, the reverse is also true: people show

their worst side when there is nothing to stand in the wayof indulging their desires. "Prosperity doth best discovervice, but adversity doth best discover virtue," as FrancisBacon wrote.

The gossip columns of today support the point. Weread of the famous actress on her fourth or fifth emptymarriage, the rock star addicted to cocaine, the playboyembroiled in a sex scandal. At the same time, adversityreveals some of the most admirable figures in oursociety: the handicapped person who has scaled everyobstacle to accomplish marvellous deeds, the impover-ished mother who deprives herself so that her childrenmay have an education, the athlete who triumphs inspite of a terrible injury.

Not keeping outof the rough, butgetting out of itonce we are in

In As You Like It, Shakespeare wrote of "the uses ofadversity," a phrase which mayseem self-contradictory onfirst reading. What utility canthere be in conditions whichentail loss and pain? But whenyou think of it, adversity is notonly useful, it is essential toall progress. From the seven

wonders of the ancient world to the latest breakthroughsin the science of healing, no great work in any field wasever accomplished without frustration and toil.

Adverse circumstances provide the resistance neces-sary to generate creative tension. When everything isgoing smoothly, there is little incentive to improveconditions, or to right wrongs. Thus adversity providesan impetus to the thrust towards a more just, equitable,and well-governed society. In this respect, societiesreact like individuals -- those that experience too littleresistance to their aims are prone to a complacentattitude that masks weaknesses, and promotes arro-gance and vanity.

Adversity is what keeps us from "going soft," whetherin societies or as individuals. When muscles are notexercised, they become slack and weak. All the exer-cises that keep people physically fit entail strivingagainst some form of resistance. By toughening ourbodily fibres, we gain the strength and stamina we needto resist physical ills when they strike.

As fitness trainers like to put it, "no pain, no gain"--we all need challenges to push us towards our bestperformance. Competitive sports add an extra elementby pitting players against human adversaries. Here wehave not only a test of physical strength, but of strengthof character. "Love your opponent," an American foot-ball coach told his players. "He’s the guy who makesyou as good as you can be."

Sports show up the needfor adversity. In many cases,the person who plays a game "just for fun" is someonewho feels a lack of challenge in his or her everyday life.These people make up for the shortfall by adoptingpastimes which test them both physically and psycho-logically. The rules of sports deliberately add difficultyto tasks which might otherwise be too easy. Sports teachus lessons in living. For instance, as John H. Moorewrote about his favourite game, "The real test in golf asin life is not in keeping out of the rough, but in gettingout after we are in."

In the working world, the rough patches in peoples’economic fortunes can galvanize their abilities. Whilegood times tend to lull the mind, bad times will boost itto full capacity. Adverse developments serve as a spurto enterprise and creativity, eliciting talents peoplemight never have known they had in them. The annalsof business success are full of stories about people whowere fired from jobs and went on to make a fortuneelsewhere. What seemed at the time to be the worstbreak they ever had, turned out to be the best break overthe long term.

By successfully handling adversity, a person is likelyto be better equipped to handle prosperity when thingsturn up again. If you can fight offdespair when every-thing looks dark, you can resist the temptation toslacken off or indulge in excesses when everythinglooks bright. An experience of life’s ups and downshelps to develop a constructive sense of one’s strengthsand weaknesses. "He who has not known ill fortune,never knew himself, or his own virtue," as the Scottishpoet David Mallet declared.

If tribulation brings a better sense of who you are, italso shows you who you real friends are. Adversity hasa beneficial purgative effect on the inessential things oflife, including the inessential relationships we developwhen all is going well. Insincere "love" relationshipsare unlikely to pass the acid test of suffering. When twopeople really love each other, their suffering is shared.

"To love all mankind, a cheerful state of being isrequired; but to see into mankind, into life, and stillmore into ourselves, suffering is a requisite," wrote theGerman humorist-philosopher Jean Paul Richter. Aman or woman who has failed and recovered, who haspersevered through successive hardship and ills, is in anexcellent position to understand the feelings of others inthis hard and sometimes terrible world.

Adversity helps to develop a view of life character-ized by empathy and charity. The cultivation of humaneand sensitive persons willing to act with love andcompassion towards their fellow creatures is undoubt-edly the greatest of all the uses of adversity.