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I really enjoyed reading this novel!  The ending was a perfect way to develop Jane’s character as a strong feminist icon, even though Jane faced many struggles and questioned herself along the way.  One of the most beautiful aspects of the ending is that Jane now functions as Rochester’s eyes/ sight, showing how they are both independent people that rely on each other equally.  Jane and Rochester demonstrate the type of love that not many people, especially during Bronte’s time period, get to experience.  Their relationship further shows how women are intelligent and self-sufficient enough to make their own choices in life; marriages shouldn’t be prearranged, women should be able to decide what field of work they want to enter, etc.  When Jane stated, “‘Reader, I married him.’” (Bronte 425), I felt as though she was excited to let us, as the audience, know about her marriage, which made me feel happy and content for her.  Watching Jane grow up and become a different person makes you feel connected to her as the reader, and you begin to desire only the best in life for her, so to see the story end on such a high note made me really happy for Jane, who will forever be my feminist role-model.

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Whether or not Charlotte Brontë's is a feminist work has been widely debated among critics for decades. Some argue that the novel speaks more about religion and romance than it does of female empowerment; however, this is not a wholly accurate judgment. The work can, in fact, be read as a feminist piece from beginning to end.

The main character, Jane, asserts herself from the first pages as an independent woman (girl), unwilling to rely on or relent to any outside force. Though a child when the novel starts, Jane follows her own intuition and instinct rather than submitting to the oppressive statutes of her family and educators. Later, when Jane becomes a young woman and is faced with overbearing male influences, she again asserts her individuality by demanding to live according to her own necessity. In the end, and most importantly, Brontë stresses the significance of choice to the feminist identity when she allows Jane to go back to Rochester. Jane eventually chooses to marry the man she once left, and chooses to live out the remainder of her life in seclusion; these choices, and the terms of that seclusion, are what prove Jane's feminism.

Early on, Jane is recognizable as someone atypical to the young ladies of the nineteenth century. Immediately in the first chapter, Jane's aunt, Mrs. Reed, describes Jane as a "caviller," stating that "there is something truly forbidding in a child taking up her elders in [such a] manner." A young woman questioning or speaking out of turn to an elder is shocking, especially one in Jane's situation, where she is essentially a guest in her aunt's house.

Yet, Jane never regrets her attitude; in fact, she further questions the motives of others while in solitude, when she has been put off from questioning them in person. For instance, when she has been scolded for her actions toward her cousin John, after he provokes her, she is sent away to the red room and, rather than reflecting on how her actions could be considered unladylike or severe, she thinks to herself: "I had to stem a rapid rush of retrospective thought before I quailed to the dismal present."

Also, she later thinks, "[r]esolve . . . instigated some strange expedient to achieve escape from insupportable oppression - as running away, or, . . . letting myself die" (Chapter 1). Neither actions, having to suppress backlash or considering flight, would have been considered possible in a young lady, especially a child of no means who is in the "kind" care of a relative.

Furthermore, even as a child, Jane considers herself an equal to all around her. Bessie brings this to her attention, condemning it, when she says, "you ought not to think yourself on an equality with the Misses Reed and Master Reed" (Chapter 1). However, when Jane asserts herself in a "more frank and fearless" action than she had ever before displayed, Bessie is actually pleased (38). At that point, Bessie tells Jane that she is scolded because she is "a queer, frightened, shy, little thing" who must "be bolder" (39). Thus, from the very start of the novel, Jane Eyre is presented as a curious girl, outspoken and conscious of the need to improve her situation in life, though it is required of her by society to simply acquiesce.

Jane's individuality and feminine strength is again demonstrated at the Lowood Institution for girls. She does her best to convince her only friend, Helen Burns, to stand up for herself. Helen, representing the acceptable female character of the time, waves Jane's ideas aside, instructing her that she, Jane, need only study the Bible more, and be more compliant to those of a higher social status than she. When Helen says, "it would be your duty to bear [being flogged], if you could not avoid it: it is weak and silly to say you cannot bear what it is your fate to be required to bear," Jane is appalled, which foreshadows and demonstrates that her character will not be "fated" to subservience (Chapter 6).

Another example of Jane's courage and individualism is shown when Brocklehurst makes false claims about her and forces her to sit in shame before all her teachers and classmates. Jane bears it, then tells the truth to Miss Temple rather than hold her tongue as would be expected of a child and student. Finally, at the end of her stay at Lowood, after Jane has been a teacher there for two years, she takes it upon herself to find a job, to better her situation, crying, "I [desire] liberty; for liberty I [gasp]; for liberty I [utter] a prayer" (Chapter 10). She does not ask for any man's assistance, nor does she allow the school to find a place for her. This self-sufficient act seems natural to Jane's character; however, it would not be thought of as natural for a woman of the time, as demonstrated by Jane's need to keep her plan secret from the masters of the school.

At this point, Jane's individuality has advanced from the eager, rash outbursts of her childhood. She has learned to keep true to herself and her ideals while maintaining a level of sophistication and piety, thus creating a more positive notion of feminine individuality than was displayed in her youth.

The next obstacles for Jane's feminist individuality come in the form of two male suitors, Rochester and St John. In Rochester, Jane finds her true love, and had she been any less of a feminist person, any less demanding of her equality in all relationships, she would have married him when he first asked. However, when Jane realizes that Rochester is already married, though his first wife is insane and essentially irrelevant, she immediately flees from the situation.

Unlike the stereotypical female character of the time, who might be expected to care only about being a good wife and servant to her husband, Jane stands firm: "Whenever I marry, I am resolved my husband shall not be a rival, but a foil to me. I will suffer no competitor near the throne; I shall exact an undivided homage" (Chapter 17).

When she is asked again to be married, this time by St John, her cousin, she again intends to accept. Yet, she discovers that he, too, would be choosing her second, this time not to another wife, but to his missionary calling. She ponders his proposal for a long time before concluding, "If I join St. John, I abandon half myself." Jane then decides that she cannot go to India unless she "may go free" (Chapter 34). These musings pronounce an ideal that a woman's interest in marriage should be just as equal as her husband's, and that her interests must be treated with just as much respect.

At the end of the novel, Jane returns to Rochester, her true love, and takes residence in the private Ferndean. Some critics argue that both the marriage to Rochester and the acceptance of a life withdrawn from the world overturn all efforts made on Jane's part to assert her individuality and independence. It should be noted, however, that Jane only goes back to Rochester when the obstacles which create inequality between the two have been eliminated.

The death of Rochester's first wife allows Jane to be the first and only female priority in his life. It also allows for the marriage that Jane feels she deserves, a marriage of equals. Indeed, the balance has even shifted in Jane's favor at the end, due to her inheritance and Rochester's loss of estate. Jane tells Rochester, "I am independent, as well as rich: I am my own mistress," and relates that, if he will not have her, she can build her own home and he may visit her when he wishes (Chapter 37). Thus, she becomes empowered and an otherwise impossible equality is established.

Further, the seclusion in which Jane finds herself is not a burden to her; rather, it is a pleasure. Throughout her life, Jane has been forced into seclusion, whether by her Aunt Reed, Brocklehurst and the girls, or the small town that shunned her when she had nothing. Yet, Jane never despaired in her seclusion. At Lowood, for example, she said, "I stood lonely enough: but to that feeling of isolation I was accustomed; it did not oppress me much" (Chapter 5). Indeed, Jane finds at the end of her tale exactly what she had been looking for, a place to be herself, without scrutiny, and with a man whom she equaled and could therefore love. All of this is accomplished due to her strength of character, her individuality.

Charlotte Brontë's Jane Eyre can certainly be read as a feminist novel. Jane is a woman coming into her own, choosing her own path and finding her own destiny, without stipulation. Brontë gives Jane all that she needs to succeed: a strong sense of self, intelligence, determination and, finally, wealth. The impediments that Jane encounters along the way, such as her suffocating aunt, the three male oppressors (Brocklehurst, St. John, and Rochester), and her destitution, are met head-on, and overcome. In the end, Jane is the only character allowed real choice. She is the woman, built up from nothing, who gains all she wants in life, little though it seems.

In Jane, Brontë successfully created a feminist character who broke barriers in social standards, but who did it so subtly that critics can still debate whether or not it happened.

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Individuality and Self-Worth: Feminist Accomplishment in Jane Eyre

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Whether or not Charlotte Brontë's is a feminist work has been widely debated among critics for decades. Some argue that the novel speaks more about religion and romance than it does of female empowerment; however, this is not a wholly accurate judgment. The work can, in fact, be read as a feminist piece from beginning to end.

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In the final chapters of Jane Eyre, I was able to see the connection that Jane and Rochester have had since they met one another; they both harness a sort of spiritual connection between their souls, but Rochester’s wealthy position in life blocked this connection until he truly needed Jane to guide him in life.  “ ‘I had heard it- where; or whence, forever impossible to know!  and it was the voice of a human being- a known, loved, wellremembered voice- that of Edward Fairfax Rochester, and it spoke in pain and woe- wildly, eerily, urgently.  ‘I am coming!’ I cried. ‘Wait for me!  Oh, I will come!’” (Bronte 397).  This quote demonstrates the connection that Jane and Rochester have always had, despite their differences.  Furthermore, this quote also represents Jane’s independence, as she doesn’t feel compelled to marry St. John, but rather comes to the realization that she is truly in love with Rochester and doesn’t need to be his “servant” in order to marry him.  I absolutely adore the way Bronte portrays the attachment between Rochester and Jane; their relationship doesn’t feel forced or artificial, but is instead sincere and deep, unlike many other romances during that time period.  Had Jane married Rochester right away, their love would have felt rather indifferent, and I think that it would have portrayed Jane as a dependent character.  By allowing Jane and Rochester to have a deeper connection that calls her to him in a time of need, Bronte shows that Jane is an independent, strong woman.

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Jane is certainly an interesting character to study, as she has many different sides to her personality.  One of Jane’s personality traits that doesn’t get discussed enough is her kindness and generosity towards others, even those who she barely knows.  When Jane finds out that the Rivers are her actual cousins and that their uncle had not left a fortune for them but rather for her, she decides that she will split the money with them so that they are able to live off of some of the inheritance.  Jane, who has just met the Rivers, already feels such a wholesome connection with them that she is willing to split the money she inherited four separate ways.  This part of the story truly shows how much Jane values relationships with others over money or other material items.  Jane even describes the situation as, “...wealth indeed!- wealth to the heart!...” which depicts how much she needs to have a familial connection with someone.  The amount of money left to Jane rendered her in shock more than anything, but the idea that she has a family that she can converse with and see in real life is more beautiful than anything the world has to offer from her perspective.  The fact that Jane is so willing to share this money with her cousins who she has barely even met reveals her deep desire for peace and harmony among humans.  Jane doesn’t let things like social status define her or even others; instead, she bases her friendliness towards others on whether or not they are a kindhearted person.  Jane used to compare herself to Helen by saying that she would never be like her or that she doesn’t feel like a true Christian, and yet she does many kind, gracious things throughout the novel that would say otherwise.

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Something that really stuck out to me in this reading section was the symbolism at the beginning of chapter 28.  Jane’s life is represented by many different symbols and metaphors throughout the novel, which is extremely interesting because it provides us, as the audience, with some of the outside influences that affect Jane and help mold her into who she becomes as an adult.  At the beginning of chapter 28, Brontê writes, “The population here must be thin, and I see no passengers on these roads: they stretch out east, west, north, and south- white, broad, lonely; they are all cut in the moor, and the heather grows deep and wild to their very verge… Not a tie holds me to human society at this moment- not a charm or hope calls me where my fellow creatures are…” (Brontê 309).  This quote is deeply essential to the story because it depicts how Jane is at a crossroads both figuratively and literally; she is at a crossroads in a small, unpopulated town, but she is also at a crossroads in her life, as she doesn’t know where to go, or who to run to, next.  Jane is independent, but she is also lost and afraid, and she must decide what her next move will be in order to keep her spirit, as well as her soul, alive.  Now that she has left both Thornfield and Gateshead, she must decide whether she will run back into her past, or whether she will travel forward on the unknown, unpaved roads.  Additionally, crossroads can symbolize a spiritual place, or even a spiritual awakening, which would make a lot of sense in the novel Jane Eyre being that the author continuously hints at supernatural events.  Although crossroads can be beneficial for some characters, they can be dangerous for others.  In a lot of folklore, characters often find themselves making deals with the devil at crossroads, or even simply heading down a bad path (both figuratively and literally).  These characters may think that what they are receiving from these evil forces will benefit them, and although that is often true, it is usually only for the time being; most characters simply fall into the “devil’s trap”.  This passage raises the question of what Jane’s future is going to look like and how she will adapt to the changing circumstances.

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The journey toward self-actualization is in fact, one spiritual initiation after another. Spiritual initiation takes place every time we are faced with an opportunity to remain in the perceived safety and security of what we have known or take another step toward the fulfillment of our life purpose. The spiritual initiation is successful when we move through the fears and ego attachments that seek to keep us imprisoned within our small selves and away from the expansion we are driven toward by our Soul. Some of these initiations are small and some are so significantly huge that we soon become aware that we are facing a major crossroad in our life. It is at these crossroad moments that our spiritual practice becomes even more critical, as does our diligent attention to these practices.

Stephanie Azaria in Monday's post in her column "Cosmic Consciousness" had the following to say about the crossroads:

"...a crossroad is a series of four very specific paths that are all equally available to us when we approach them from the observer's perspective. We can send our conscious awareness down all four roads at the same time until the heart begins to resonate fully with one (or more) of these paths. At that time we can take action to follow that road knowing it may or may not be permanent.....such is the way of the new world. Nothing is permanent."

A crossroads occurs when the life we have known has come to an end and the new life has not yet revealed itself. It is a time of spiritual initiation ripe with opportunity and danger. At the crossroads, possibilities seem endless and many opportunities (or twinklings of opportunities) may present themselves. At this stage, none of these possibilities are yet fully formed, so a decision (or even a discernment) cannot yet be made. Some of these possibilities will die on the vine. Some are not in our highest good or reflective of our soul's purpose and therefore should not be pursued. And some are just beginning to grow roots so are not yet strong enough to support our unfolding. For these reasons, pursuing or chasing after possible opportunities prematurely will only end badly. We will know that the opportunity is not yet ripe if in its pursuit we find it either drawing away, or find ourselves coming up against a brick wall. Instead of requiring effort, opportunities that are ripe and good for the soul will fall into our laps in a miraculous and effortless kind of way.

While the crossroads is ripe with possibility, it is also rife with danger. This is true for it is at the crossroads where we make our deals with the devil. At the end of what has been, we are vulnerable and afraid. We have left behind (or are being asked to leave behind) what has been so as to replace it with something that is not yet known. It is in our human nature to crave surety and to long for "the same." When we have neither of these creature comforts, we grow anxious, worried, and fretful. Often, our first response is to bargain for the old life to be returned. "Please let me go back to.......(insert relationship, job, home, etc. here)....at least I knew what to expect there." But our Soul desires nothing if not growth. As such, as much as we might want to, we cannot return to that which has already died...or which no longer supports our growth. (Well....actually we can.....we just end up with a zombie like life along with the constant shame of knowing we are living an unlived life...mind numbing substances and behaviors come in handy here as we try to escape our true feelings about the unlived life we have chosen).

After bargaining, we must now face the possibilities that lay before us. Some will be known. Some will only be twinkles. And MANY will be the paths which lead us only into the "devil's trap." These are the paths which are ruled by fear and/or which tempt us through our ego attachments. Those paths ruled by fear are the possibilities that are based in our unhealed and unresolved fears: fears over money, time, acceptance by others, belonging, etc. etc. etc. When we choose a path that is ruled by fear (I'm afraid that the path of my Soul won't make me any money, so I'm going to find a path that insures at least a regular paycheck.....whether or not it has anything to do with my gifts, my mission or my purpose in this life.....), this is the devil's trap. The result of choosing this path will only be more fear and a deepening sense of imprisonment. Those paths ruled by the ego are those which tempt us through our desire for fame, power, control and material wealth.....in other words, "the lifestyles of the rich and famous" - another of the devil's games. While fame may be an outcome of pursuing our Soul's path, this will not be true for all, and the path of our Soul is never driven by our desire for fame. In the quest for the Soul, we must always check our ego at the door.

When we find ourselves at the crossroads or spiritual initiation we are vulnerable. We feel insecure and afraid. The possibilities might seem overwhelming and our fears are running rampant. The crossroads is the devil's playground, but it is also the domain of our Soul. At the crossroads, the Soul is seeking after and longing for its natural movement toward growth and it will not rest until the appropriate path for its growth reveals itself. Until that happens, the Soul is restless....making us even more vulnerable to the "devil's trap." At the crossroads, our spiritual practices become even more critical, along with our resilience in the face of temptation and our diligence in tending to these practices. While at the crossroads we must not act, pursue, chase after or be tempted to make something happen. Neither should we make any decision based in fear or arising out of the ego. Instead, there is only ONE THING we can do when standing at the crossroads....and that is WAIT. Wait and watch. Observe and discern. And when the waiting and inaction become excruciating (which they will)....we wait some more. For it is at the crossroad where we endure the greatest of all tests in our spiritual initiation ...the test of whether we can wait long enough for the path of our Soul to arrive and the next stage of our life to begin.

Lauri Ann Lumby, OM, OPM, MATS is a trained spiritual director and spiritual counselor, transformational educator, ordained interfaith minister and published author. Lauri supports the spiritual awakening and self-actualization of humanity and does so through one-on-one mentoring, writing, online classes and workshops. Contact Lauri at lauri@authenticfreedom.love to learn more.

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Spiritual Initiation: Standing at the Crossroads

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The journey toward self-actualization is in fact, one spiritual initiation after another. Spiritual initiation takes place every time we are faced with an opportunity to remain in the perceived safety and security of what we have known or take another step toward the fulfillment of our life purpose.

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Obviously, Jane Eyre delves deep into the idea of misogyny, which we have seen clearly through the treatment of Jane and other women throughout the story, but could Jane Eyre have also slipped in the mistreatment of mentally ill individuals during the Victorian era, especially in regards to women?  As many of us understand, mental illness and insanity were very much taboo subjects in the 1800s and even throughout much of the 1900s.  Bertha, in my opinion, is a representation of this prejudice towards women dealing with difficult emotions, as she is made out by Rochester to be an uncivilized lunatic even though he himself is the one keeping her locked up in his house, where she is unable to socialize or spend time in the outdoors.  Although Rochester complains of Bertha and her family’s unfairness, it seems as though he doesn’t attempt to resolve any conflict himself but rather ignores the issue until it must be brought up again.  As someone who has never read Jane Eyre before, I am not familiar with the exact situation of Bertha, but from first glance, I can infer that Bertha is being made out as another crazy woman who doesn’t belong in the real world.  Many people during this time, especially women who were pregnant and dealt with a lot of emotions, were locked away from the rest of society.  The article provided below even states that men would often commit their wives to the insane asylum simply because they were not being compliant.  It is obvious that mental health was rarely regarded as a serious issue in the Victorian era, which can be exemplified in many ways.  Was Bertha another victim of the stigma towards mental illness, and complicated feelings in general, or has she actually hurt Rochester in some way that has yet to be discussed?

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Records dating back as far as 1670 show that private mental health facilities or "madhouses" were in existence but it was not until a century later that there was any attempt to inspect and regulate them.

At this time mental health treatment had not been developed and so conditions which we recognise and treat today were considered signs of madness. Those displaying symptoms were locked away from society and very often left to die in squalid and inhumane conditions. Over time society would use these institutions as places to lock away those who they felt weren't "like them", including those with what we would now consider to be low level learning difficulties.

Melancholy, wilfulness and "possession by evil spirits" could be reasons for committal to the madhouse. Husbands who could afford to pay a sympathetic doctor could have their wives imprisoned at the madhouse with no just cause other than they would not obey their spouse. Whilst inside an inmate had no legal redress and no means to fight for their release as they were refused contact with any visitors.

It wasn't until the 18th century that the science of psychiatry really began to develop, and with it came changes in the way that society treated the mentally ill. The 18th century was a time of great reflection and "enlightenment" resulting in the questioning of society, and changes in science which saw the belief in evil spirits regarded as superstition. Doctors and scientist began to understand about the workings of the brain and the nervous system, and so began the slow progress of mental health treatment.

The 1774 Lunacy Act saw the beginning of regulation with medical certificates from two separate doctors being required before a person could be committed, madhouses had to be registered and annually inspected, and a register of all inmates had to be held by a central authority. The Act was a huge step forward although it did not stop sane people from being detained. Neither did it give Magistrates powers to release people, although having regular inspections made it easier for them to petition for release. Following an assassination attempt on George III in 1800, the Criminal Lunacy Act was passed, followed eight years later by the County Asylum Act which saw the building of new institutions specifically for the criminally insane. This began a process that saw patients with mental health issues being assessed and sent to different institutions depending on the nature of their condition.

At the turn of the 19th century insanity came to the fore with the monarch's illness widely reported as George III suffered bouts of insanity from 1788 until his death in 1820. Shortly after this Alexander Morison, a physician and inspector of the Surrey madhouses, started lecturing on mental diseases, the first formal lectures on psychiatry. However, despite this new found interest in the causes and treatment of mental illness, it was not the 1833 Madhouse Amendment Act that was responsible for the way patients were treated during the Victorian era, but the 1834 Poor Law. This Act was responsible for the increase in the number of asylums and other similar institutions, as most of those who found themselves settled or permanent residents in the workhouses were those who could not fend for themselves: children, so more orphanages were built; the sick, so more hospitals were built; or those with mental illness or learning disabilities and so more asylums were built.

Throughout the latter part of the 19th century there were various attempts to improve the condition of those detained in asylums, and various Acts of Parliament passed by champions of the cause such as Lord Ashley, Earl of Shaftesbury. Despite this there was no distinction between those who were suffering from mental illness such as schizophrenia and those who were mentally disabled or had learning difficulties until the 1886 Idiots Act which enabled the building of "idiot asylums" or "mental deficiency colonies".

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Ashford and St. Peter's Hospitals NHS Foundation Trust serves a population of more than 410,000 people living in north Surrey.

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The romance between Jane and Rochester has been very interesting thus far.  Although they want to be together, it is as if everyone, and everything, around them is telling them not to go through with the marriage.  At first, it seems as if the unlikely couple is meant to be together, as Jane states,  “‘Thank you, Mr. Rochester, for your great kindness.  I am strangely glad to get back again to you; and wherever you are is my home-my only home.’” (Brontê 237).  However, once Rochester proposes to her, it seems as though Mother Nature herself is displeased with the couple.  In chapter 25, Jane recalls, “Before I left my bed in the morning, little Adele came running in to tell me that the great horse-chestnut at the bottom of the orchard had been struck by lightning in the night, and that half of it split away.” (Brontê 247).  Both of these quotes gave me conflicting opinions about the relationship between Jane and Rochester, as I want to support their relationship because of the way they bring out the best in each other, but I also recognize that there are too many signals indicating an eventual split between the two.  When Jane stated that Rochester felt like home to her, I became incredibly happy for her since she had finally found someone who treated her with kindness and loved her for who she is, and yet, when I learned that the chestnut tree, by which Rochester proposed to her, had been split apart during a thunderstorm, I began to realize that this relationship is not going to work for poor Jane.  Reading the last quote almost felt like running into a brick wall; I was so stunned, startled, and sad that I barely had time to register what this all meant.  It seems as though I am getting very invested in Jane.

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Relating to one of my previous blogs, Jane Eyre has become such an influential story for women everywhere.  Jane has continued to develop ideas and notions about what a “woman’s place” really is, and why it is ignorant and foolish to believe that women should be complacent as housewives and servants to men.  In chapter twelve, Jane thinks to herself, “Women are supposed to be very calm generally: but women feel just as men feel; they need exercise for their faculties and a field for their efforts just as much as their brothers do; they suffer from too rigid a restraint, too absolute a stagnation, precisely as men would suffer; and it is narrow-minded in their more privileged fellow-creatures to say that they ought to confine themselves to making puddings and knitting stockings, to playing on the piano and embroidering bags.  It is thoughtless to condemn them or laugh at them if they seek to do more or learn more than custom has pronounced necessary for their sex.” (Brontê 112).  Although she isn’t allowed to voice her opinions out loud, Jane puts these thoughts into action in numerous ways, which was a huge step up for women and young girls everywhere during that time period.  When I read this quote, it makes me feel empowered; it helps me to remember that I can be whoever I want to; I don’t have to act like a lady to be recognized as intelligent and refined.  Especially with all of the incredible, powerful women in the world today, such as Amanda Gorman and Kamala Harris, I have never felt more proud to be a woman.  With this quote from Jane Eyre, I am reminded of how far we have come since the Victorian era, as well as how much farther we need to go in taking more and more steps towards equality between men and women.  Just like in Jane’s quote, women are often still expected to go into certain professions or to leave certain tasks to men, but, just as Jane did, we must recognize this inequality and overcome it entirely, even if we are afraid to make our voices heard.  I adore the way Jane, even as a young woman, picks up on the privileges of men and the general womanly duties, such as knitting or cooking, and decides that women should be able to have more without being condemned and ridiculed by men.  If you weren’t already convinced that Jane was one of the first fictional feminist characters during her time period, then read that quote again.

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One of the themes that has become peculiarly prominent in Jane Eyre is focused on the spiritual and supernatural world.  Although Brontê does provide reasoning for these supernatural events, she also leaves it up to the reader to find out what the “ghost” in the red-room actually is, or what the “demon” at Thornfield is, by providing certain clues along the way.  Thornfield, in particular, has a very Gothic feel to it, and the name itself even suggests a place of pain and suffering.  The strange laughter coming from up above seems to make Jane even more suspicious of Thornfield, and although it has been years since the red-room incident, she is curious about whether or not some other entity could be in the house with them.  The use of supernaturalism in Jane Eyre is certainly a curious topic for me, and throughout the past few chapters, I have been led to wonder why Brontê felt the need to utilize this theme in her writing.  The topic itself is something that all humans and all cultures share; whether we choose to believe in the supernatural or not, we still have a certain amount of fear when it comes to ghosts, demons, the afterlife, etc.  I wonder if this is used in Jane Eyre because it is a topic that holds so much ambivalence, meaning that the reader can interpret its use in many different ways.  For example, I feel that the use of the supernatural in this novel has helped me to better understand the characters themselves, especially Jane.  Just like in real life, our deepest secrets and fears can often materialize as nightmares or demons, hence why we call our insecurities our “demons”.  The same can be said for Jane, who holds onto childhood trauma and now recognizes it as the screaming and crying that she often hears at Thornfield.  This theme, however, can be interpreted in a number of ways depending on the person, and that is precisely what I think is so neat about it.

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The supernatural is a key defining element in the Gothic. Whether they invoke the supernatural directly or rely upon the imagination of the reader to provide it, Gothic writers use the supernatural to build suspense, and create special effects for the reader. This is not a Gothic invention; literature has a long history of exploration of the supernatural. Gothic writers need only look back to the examples of Shakespeare's ghosts, fairies, and sorcerers to see evidence of the supernatural in English literature and lore. Even during the height of their popularity, Gothic writers did not hold a monopoly on the supernatural; it can also be found in Romantic poetry of Samuel Coleridge and Sir Walter Scott.

It is interesting to consider the two different approaches to the supernatural adopted by Gothic writers. On the one hand, some novels rely upon the 'accepted supernatural,' in which case the supernatural is simply assumed to be part of reality, and no other explanation is given. One example of this would be the presence of the Bleeding Nun in The Monk. She does not prove to be some servant in a disguise, or a trick of the light or a creaky floorboard. She is as real as anyone else in the novel, and she is a ghost. Her presence is accepted, and never explained using any other type of reasoning. Some Gothic novels, however, use the 'explained supernatural,' in which case the scary supernatural effects of the story are later explained and have perfectly scientific and rational causes. Often attributed to the female Gothic, the 'explained supernatural' is exemplified in Ann Radcliffe's Romance in the Forest, in which scary things happen, but when explained, are less horrific than they originally seemed. For example, the heroine Adeline thinks she hears spirits in the night, but it turns out that she has simply been reading the wrong things, and her imagination has caused her to hear ghosts in what were really just the servants' voices.

Frederick S. Frank was fascinated with the supernatural gadgetry of the Gothic, by which he meant the physical elements in Gothic works by which supernatural forces take action upon the world. Frank's examples included: "vocal and mobile portraits; veiled statues that come to life; animated skeletons; doors, gates, portals, hatchways, and other means of egress which open and close independently and inappropriately; secret messages or manuscripts delivered by specters; forbidden chambers or sealed compartments; and casket lids seen in the act of rising."

Since Radcliffe and Lewis, the supernatural has maintained a steady foothold in fiction. While the mysteries of the natural world have been more and more thoroughly explained by science, writers have continued to evoke traditional forms of the literary supernatural, using ghosts, vampires, zombies, werewolves, and occult energies. In this way, the literary supernatural becomes an element in a greater conversation about human imagination, and the secrets of the human mind, and the nature of human existence as a spiritual creature, not merely a biological organism.
Courtesy of Wendy Fall, Marquette University

Sources:
Frank, Frederick S. The First Gothics : A Critical Guide to the English Gothic Novel. New York : Garland Pub., 1987. Print.
Hughes, William, David Punter, and Andrew Smith. The Encyclopedia of the Gothic . Chichester, West Sussex, UK : Wiley-Blackwell, 2013. Print.

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Glossary of the Gothic: Supernatural | Glossary of the Gothic | Marquette University

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The supernatural is a key defining element in the Gothic. Whether they invoke the supernatural directly or rely upon the imagination of the reader to provide it, Gothic writers use the supernatural to build suspense, and create special effects for the reader. This is not a Gothic invention; literature has a long history of exploration of the supernatural.

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After our discussion about the “ideal Victorian woman”, I realized that Charlotte Brontê’s anger towards the way women were treated in Victorian England is depicted throughout Jane Eyre.  Not only was Brontê taking initiative to present herself as a strong, independent woman by becoming an author when that profession was seen as a “man’s job”, but she also used the character of Jane Eyre to show that complying with societal rules and expectations of women is not the way to show men that women can do more than domestic work and should be treated equally.  Jane Eyre isn’t viewed as the “ideal Victorian woman” as a child, especially when compared to Georgiana and Eliza, but rather than hanging her head low, she stands up for herself and what she believes is right.  Jane Eyre, to me, is a major turning point in the women’s rights movement since it shows that girls don’t need to be complacent in order to be respected.  Although the movement itself has had a long way to go since Jane Eyre was written, this novel certainly kick-started the movement and shaped it into what it is today by teaching women that being yourself, and more importantly being independent, is the only way our position will ever become less restrictive.

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There are many parts of Jane Eyre that have touched me thus far, but one of the most important themes would definitely be the depiction of Helen Burns as a Christ figure.  In chapter six, Helen states, “Life appears to me too short to be spent in nursing animosity, or registering wrongs.  We are, and must be, one and all, burdened with faults in this world: but the time will soon come when, I trust, we shall put them off in putting off our corruptible bodies; when debasement and sin will fall from us with this cumbrous frame of flesh, and only the spirit will remain… I can so clearly distinguish between the criminal and his crime; I can so sincerely forgive the first while I abhor the last; with this creed revenge never worries my heart, degradation never too deeply disgusts me, injustice never crushes me too low: I live in calm, looking to the end.” (Brontê 60).  Helen’s character reminds me a lot about what we read in How to Read Literature Like a Professor.  To me, Helen appears as a sort of Christ figure, as she faces hardships and injustice, but never gives up on what she believes is right.  This quote resonated with me so deeply because of all that is happening in the world right now, and it reminded me that we can all learn to be a little nicer to people, even when we believe that what they are doing is wrong.  By saying, “I can so clearly distinguish between the criminal and his crime…” Helen helped me to better understand why people are the way they are and why they do what they do, and also reminded me that, even when I do bad things, or fail at something in life, that does not define who I am; just because I don’t do well on one math test doesn’t make me a bad student, or just because I made a mistake years ago doesn’t make me an evil person.  I think Helen’s quote should remind all of us that not only should we fill our lives with love and happiness and optimism, but we should also respect and forgive ourselves and those around us by remembering the benevolence that resides inside of everyone, no matter how they’ve treated us in the past.

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Every time you do something nice for someone-whether it's holding the door open or buying a stranger a cup of coffee-you are spreading kindness and making the world a little bit brighter. Even internally, staying positive and treating both yourself and others with compassion goes a long way. So there's no time like the present to start making small but effective changes in your daily life to better yourself and the world around you. And if you're not sure where to start, we're here to help. We consulted top mental health experts and life coaches from across the country to learn the easiest ways to be nicer to everyone in your life... starting right now!

Set the tone for each day with some positive affirmations. As licensed mental health counselor Brittany A. Johnson notes, "kindness is an inside job, so you have to start by being kind to yourself."

With everything going on in our lives, it's easy to become preoccupied by thoughts of our own problems, stresses, and busy schedules. However, we are surrounded by people with their own problems, stresses, and busy schedules, and part of being a kinder person is being mindful of that.

"By being mindful of those around us and what is going on in their lives, we can be more attentive to their needs and be there for them when they go through difficulties or encounter problems," explains relationship and sex therapist Christopher Ryan Jones, PsyD.

You're probably familiar with the "pay it forward" principle-the idea that if you're the beneficiary of a good deed, instead of doing something nice for the person who helped you out, you can repay the act of kindness to others instead.

According to Jones, that's just the kind of the thing that can motivate someone who's down. "You never know what people go through in their lives and what difficulties they face," he says. "Doing a small gesture-like paying for someone's food-can be a very special form of encouragement to someone."

Challenge yourself to keep to a schedule of doing something nice for someone at least once a week. "Make a list of 52 random kind acts-be sure to include kind acts directed toward yourself as well-and cut the list into 52 folded-over pieces of paper. Deposit them into a small basket or Ziploc bag and every Sunday, withdraw one," suggests transitional life strategist Randi Levin, owner of Randi Levin Coaching. "This is a tiny step toward a habit of kindness."

No matter how well you think you know someone, it's important you don't try to guess what they are feeling internally. If you assume that someone is fine and they're actually upset, then you're missing an opportunity to comfort and console them. And if you assume that they are mad or angry with you without actually asking, you might end up treating them with unnecessary hostility.

"Be open to discovery, listen to what is being said, and be moment-centric in your responses," Levin says. This is a big part of becoming a more emotionally intelligent person, which is often intertwined with kindness.

"Instead of assuming the worst-for example, 'That person is driving so fast because they're selfish'-practice giving the other person grace-'Someone is driving quickly because of an emergency'-or even not making any assumptions at all," says Emily Souder, a licensed therapist and owner of Nesting Space LLC. Giving people the benefit of the doubt will help you be a kinder person and alleviate some of the anger or anxiety you feel when making negative assumptions about someone.

"One way to be kinder is simply to listen," says stress relief coach Sandy Fowler. "Human connection is essential for our well-being." And when you are listening to someone, Fowler says not to stress "about how you'll respond or about trying to fix their problems." Instead, "just listen to them and validate their feelings."

"If you really want to make someone feel great, remember something that's important to them. Prove to them you were paying attention by reaching out with well wishes for the start of their new job or ask how the diet is coming along," says Eric Rittmeyer, an emotional intelligence expert and author of The Emotional Marine. "Not only does it make them feel an instant connection with you, but it also shows them you're someone that truly cares."

Want an easy way to brighten someone's day? Just give them a little smile. "Not only does [smiling] make you happier, but it also makes others around you happier," says mindfulness teacher Tina Williamson. "Smiling is infectious!"

When it comes to the advice "if you don't have anything nice to say, don't say anything at all," you'd be wise to practice the reverse of that phrase as well. In other words, if you have something nice to say, come out with it already.

"Compliment someone's character," says Williamson. "Perhaps they are funny, thoughtful, or generous. Tell them!"

Expressing your feelings through old-fashioned pen and paper in a digital world can be a very powerful gesture. "In our world of short tidbits of information, taking the time to handwrite a note is very meaningful," Williamson says. "Goodness knows we could all use a little more meaning in our lives!"

You can really make a difference in someone's day simply by using their name when you interact with them. "Look at name tags wherever someone wears one and use it to say 'good morning' or 'thank you,'" says licensed professional counselor Jessica Formicola. "The personalized touch is sure to make people smile."

Say "good morning" to friends, family, colleagues, and even random passersby. "Most people would be surprised by how much of an impact saying 'good morning' makes," says life coach and licensed acupuncturist Jamie Bacharach. Greeting people when you see them for the first time "promotes feelings of positivity, camaraderie, kindness, and warmth."

Being a nicer person isn't just about your interactions with people. According to Bacharach, it's also about respecting Mother Nature and doing your part to be more eco-friendly.

"One of the most important ways in which we can all be kinder people in 2020 is by being kinder to the environment," she says. "This means making more ecologically friendly choices as a consumer, recycling whenever possible, and encouraging others to behave similarly."

When you want to be more sympathetic and understanding, it helps to look at things from other people's perspectives . "Often if we can see from [another person's] point of view, it's much easier to be kind," says Lisa Stines Doane, PhD, a clinical psychologist based in Cleveland, Ohio.

If you're ever on the brink of saying something mean or hurtful, just remind yourself of all the benefits that being kind has for you. "If you can call on the warmth and connection you might feel after giving a nice compliment or even just cutting someone some slack, you can quickly motivate yourself to act kindly," Doane says.

It's hard to be sympathetic and sincere when your ego is in the way. That's why licensed therapist Rose Skeeters of Thrive: Mind/Body suggests putting it aside if you want to focus on kindness moving forward. "Kick that ego to the curb by resisting the urge to always be right, admitting when you are wrong, asking for and accepting advice, and giving credit to others," she says.

As you're probably well aware, social media is full of negativity and stress-inducing content that only does a disservice to your mental health. The good news is that you can easily serve as a beacon of light on social platforms by curating your feed to be more positive. "Post encouraging quotes and don't let yourself get involved in the divisiveness," says Amanda Ponzar, a health and well-being expert in Alexandria, Virginia.

When you see someone at a social gathering who looks uncomfortable and anxious, try to engage them in conversation, says Baltimore-based psychologist Cathy Sullivan-Windt, PhD. Even some brief small talk could make that person feel more at ease for a few minutes, which is a bigger deal than it may sound.

Fighting with the people you love is never easy, but it happens. And when you do have a tiff with a loved one, or anyone for that matter, for the sake of kindness and civility, it's best to follow the "six seconds of separation" rule.

"It's scientifically proven that you can take six seconds to recalibrate your thoughts," says Mimi Bishop, a life coach and co-founder of The Resting Mind. "When my clients catch themselves being short-tempered, I ask them to hum the lyrics to 'Living on a Prayer' by Bon Jovi. It works!"

While you are taking a few seconds to gather your thoughts before engaging in an argument or expressing your feelings of frustration towards someone, try to remind yourself of all the positive feelings you have for them outside of what you are feeling in that moment.

For example, "if you want to scream at your husband for letting the laundry pile up, think about a time that he brought home dinner," Bishop says. "This releases positive chemicals in the brain."

The next time you find yourself thinking something negative about someone, make a conscious effort to internally compliment them instead. "If you notice that you're having a negative thought about a person, like 'I can't stand the way she always interrupts,' see if you can find a positive thought to think, such as 'She bakes the best chocolate chip cookies!'" suggests , mindfulness speaker and author of Meditation Illuminated.

Since it's such a crucial part of becoming kinder to others, it bears repeating: Kindness starts from within. If you want to be a nicer person, that means being nicer to yourself, too. "Treat yourself with compassion, thinking positive thoughts about yourself, and treating yourself to simple pleasures, like taking a bubble bath or reading a good book," says Rains.

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23 Ways to Be a Nicer Person, According to Mental Health Experts

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Every time you do something nice for someone-whether it's holding the door open or buying a stranger a cup of coffee-you are spreading kindness and making the world a little bit brighter. Even internally, staying positive and treating both yourself and others with compassion goes a long way.