Spiritual Laws from Essays: First Series (1841) by Ralph Waldo Emerson
The living Heaven thy prayers respect, House at once and architect, Quarrying man's rejected hours, Builds therewith eternal towers;
Sole and self-commanded works, Fears not undermining days, Grows by decays,
And, by the famous might that lurks
In reaction and recoil, Makes flame to freeze, and ice to boil;
Forging, through swart arms of Offence, The silver seat of Innocence.
ESSAY IV Spiritual Laws
When the act of reflection takes place in the mind, when we look at ourselves in the light of thought, we discover that our life is embosomed in beauty. Behind us, as we go, all things assume pleasing forms, as clouds do far off. Not only things familiar and stale, but even the tragic and terrible, are comely, as they take their place in the pictures of memory.
The river-bank, the weed at the water-side, the old house, the foolish person, -- however neglected in the passing, -- have a grace in the past. Even the corpse that has lain in the chambers has added a solemn ornament to the house. The soul will not know either deformity or pain.
If, in the hours of clear reason, we should speak the severest truth, we should say, that we had never made a sacrifice. In these hours the mind seems so great, that nothing can be taken from us that seems much.
All loss, all pain, is particular; the universe remains to the heart unhurt. Neither vexations nor calamities abate our trust.
No man ever stated his griefs as lightly as he might. Allow for exaggeration in the most patient and sorely ridden hack that ever was driven. For it is only the finite that has wrought and suffered; the infinite lies stretched in smiling repose. The intellectual life may be kept clean and healthful, if man will live the life of nature, and not import into his mind difficulties which are none of his. No man need be perplexed in his speculations.
Let him do and say what strictly belongs to him, and, though very ignorant of books, his nature shall not yield him any intellectual obstructions and doubts. Our young people are diseased with the theological problems of original sin, origin of evil, predestination, and the like.
These never presented a practical difficulty to any man, -- never darkened across any man's road, who did not go out of his way to seek them. These are the soul's mumps, and measles, and whooping-coughs, and those who have not caught them cannot describe their health or prescribe the cure. A simple mind will not know these enemies.
It is quite another thing that he should be able to give account of his faith, and expound to another the theory of his self-union and freedom. This requires rare gifts. Yet, without this self-knowledge, there may be a sylvan strength and integrity in that which he is.
"A few strong instincts and a few plain rules" suffice us. My will never gave the images in my mind the rank they now take.
The regular course of studies, the years of academical and professional education, have not yielded me better facts than some idle books under the bench at the Latin School.
What we do not call education is more precious than that which we call so. We form no guess, at the time of receiving a thought, of its comparative value. And education often wastes its effort in attempts to thwart and balk this natural magnetism, which is sure to select what belongs to it.
In like manner, our moral nature is vitiated by any interference of our will. People represent virtue as a struggle, and take to themselves great airs upon their attainments, and the question is everywhere vexed, when a noble nature is commended, whether the man is not better who strives with temptation. But there is no merit in the matter.
Either God is there, or he is not there. We love characters in proportion as they are impulsive and spontaneous. The less a man thinks or knows about his virtues, the better we like him. Timoleon's victories are the best victories; which ran and flowed like Homer's verses, Plutarch said.
When we see a soul whose acts are all regal, graceful, and pleasant as roses, we must thank God that such things can be and are, and not turn sourly on the angel, and say, `Crump is a better man with his grunting resistance to all his native devils.' Not less conspicuous is the preponderance of nature over will in all practical life.
There is less intention in history than we ascribe to it. We impute deep-laid, far-sighted plans to Caesar and Napoleon; but the best of their power was in nature, not in them.
Men of an extraordinary success, in their honest moments, have always sung, `Not unto us, not unto us.' According to the faith of their times, they have built altars to Fortune, or to Destiny, or to St. Julian. Their success lay in their parallelism to the course of thought, which found in them an unobstructed channel; and the wonders of which they were the visible conductors seemed to the eye their deed.
Did the wires generate the galvanism? It is even true that there was less in them on which they could reflect, than in another; as the virtue of a pipe is to be smooth and hollow.
That which externally seemed will and immovableness was willingness and self-annihilation.
Could Shakspeare give a theory of Shakspeare? Could ever a man of prodigious mathematical genius convey to others any insight into his methods? If he could communicate that secret, it would instantly lose its exaggerated value, blending with the daylight and the vital energy the power to stand and to go. The lesson is forcibly taught by these observations, that our life might be much easier and simpler than we make it; that the world might be a happier place than it is; that there is no need of struggles, convulsions, and despairs, of the wringing of the hands and the gnashing of the teeth; that we miscreate our own evils. We interfere with the optimism of nature; for, whenever we get this vantage-ground of the past, or of a wiser mind in the present, we are able to discern that we are begirt with laws which execute themselves.
The face of external nature teaches the same lesson.
Nature will not have us fret and fume.
She does not like our benevolence or our learning much better than she likes our frauds and wars.
When we come out of the caucus, or the bank, or the Abolition-convention, or the Temperance-meeting, or the Transcendental club, into the fields and woods, she says to us, `So hot? my little Sir.
We are full of mechanical actions. We must needs intermeddle, and have things in our own way, until the sacrifices and virtues of society are odious. Love should make joy; but our benevolence is unhappy.
Our Sunday-schools, and churches, and pauper-societies are yokes to the neck. We pain ourselves to please nobody.
There are natural ways of arriving at the same ends at which these aim, but do not arrive. Why should all virtue work in one and the same way? Why should all give dollars? It is very inconvenient to us country folk, and we do not think any good will come of it.
We have not dollars; merchants have; let them give them. Farmers will give corn; poets will sing; women will sew; laborers will lend a hand; the children will bring flowers.
And why drag this dead weight of a Sunday-school over the whole Christendom? It is natural and beautiful that childhood should inquire, and maturity should teach; but it is time enough to answer questions when they are asked.
Do not shut up the young people against their will in a pew, and force the children to ask them questions for an hour against their will. If we look wider, things are all alike; laws, and letters, and creeds, and modes of living, seem a travestie of truth.
Our society is encumbered by ponderous machinery, which resembles the endless aqueducts which the Romans built over hill and dale, and which are superseded by the discovery of the law that water rises to the level of its source.
It is a Chinese wall which any nimble Tartar can leap over. It is a standing army, not so good as a peace.
It is a graduated, titled, richly appointed empire, quite superfluous when town-meetings are found to answer just as well. Let us draw a lesson from nature, which always works by short ways. When the fruit is ripe, it falls. When the fruit is despatched, the leaf falls.
The circuit of the waters is mere falling. The walking of man and all animals is a falling forward. All our manual labor and works of strength, as prying, splitting, digging, rowing, and so forth, are done by dint of continual falling, and the globe, earth, moon, comet, sun, star, fall for ever and ever. The simplicity of the universe is very different from the simplicity of a machine.
He who sees moral nature out and out, and thoroughly knows how knowledge is acquired and character formed, is a pedant. The simplicity of nature is not that which may easily be read, but is inexhaustible.
The last analysis can no wise be made. We judge of a man's wisdom by his hope, knowing that the perception of the inexhaustibleness of nature is an immortal youth.
The wild fertility of nature is felt in comparing our rigid names and reputations with our fluid consciousness.
We pass in the world for sects and schools, for erudition and piety, and we are all the time jejune babes.
One sees very well how Pyrrhonism grew up. Every man sees that he is that middle point, whereof every thing may be affirmed and denied with equal reason. He is old, he is young, he is very wise, he is altogether ignorant. He hears and feels what you say of the seraphim, and of the tin-pedler.
There is no permanent wise man, except in the figment of the Stoics. We side with the hero, as we read or paint, against the coward and the robber; but we have been ourselves that coward and robber, and shall be again, not in the low circumstance, but in comparison with the grandeurs possible to the soul.
A little consideration of what takes place around us every day would show us, that a higher law than that of our will regulates events; that our painful labors are unnecessary, and fruitless; that only in our easy, simple, spontaneous action are we strong, and by contenting ourselves with obedience we become divine. Belief and love, -- a believing love will relieve us of a vast load of care.
O my brothers, God exists.
There is a soul at the centre of nature, and over the will of every man, so that none of us can wrong the universe.
It has so infused its strong enchantment into nature, that we prosper when we accept its advice, and when we struggle to wound its creatures, our hands are glued to our sides, or they beat our own breasts. The whole course of things goes to teach us faith.
We need only obey. There is guidance for each of us, and by lowly listening we shall hear the right word.
Why need you choose so painfully your place, and occupation, and associates, and modes of action, and of entertainment? Certainly there is a possible right for you that precludes the need of balance and wilful election.
For you there is a reality, a fit place and congenial duties. Place yourself in the middle of the stream of power and wisdom which animates all whom it floats, and you are without effort impelled to truth, to right, and a perfect contentment. Then you put all gainsayers in the wrong.
Then you are the world, the measure of right, of truth, of beauty. If we will not be mar-plots with our miserable interferences, the work, the society, letters, arts, science, religion of men would go on far better than now, and the heaven predicted from the beginning of the world, and still predicted from the bottom of the heart, would organize itself, as do now the rose, and the air, and the sun.
I say, _do not choose_; but that is a figure of speech by which I would distinguish what is commonly called _choice_ among men, and which is a partial act, the choice of the hands, of the eyes, of the appetites, and not a whole act of the man.
But that which I call right or goodness is the choice of my constitution; and that which I call heaven, and inwardly aspire after, is the state or circumstance desirable to my constitution; and the action which I in all my years tend to do, is the work for my faculties.
We must hold a man amenable to reason for the choice of his daily craft or profession. It is not an excuse any longer for his deeds, that they are the custom of his trade.
What business has he with an evil trade? Has he not a _calling_ in his character.
Each man has his own vocation. The talent is the call. There is one direction in which all space is open to him. He has faculties silently inviting him thither to endless exertion.
He is like a ship in a river; he runs against obstructions on every side but one; on that side all obstruction is taken away, and he sweeps serenely over a deepening channel into an infinite sea.
This talent and this call depend on his organization, or the mode in which the general soul incarnates itself in him. He inclines to do something which is easy to him, and good when it is done, but which no other man can do. He has no rival.
For the more truly he consults his own powers, the more difference will his work exhibit from the work of any other.
His ambition is exactly proportioned to his powers. The height of the pinnacle is determined by the breadth of the base. Every man has this call of the power to do somewhat unique, and no man has any other call.
The pretence that he has another call, a summons by name and personal election and outward "signs that mark him extraordinary, and not in the roll of common men," is fanaticism, and betrays obtuseness to perceive that there is one mind in all the individuals, and no respect of persons therein.
By doing his work, he makes the need felt which he can supply, and creates the taste by which he is enjoyed. By doing his own work, he unfolds himself. It is the vice of our public speaking that it has not abandonment.
Somewhere, not only every orator but every man should let out all the length of all the reins; should find or make a frank and hearty expression of what force and meaning is in him.
The common experience is, that the man fits himself as well as he can to the customary details of that work or trade he falls into, and tends it as a dog turns a spit. Then is he a part of the machine he moves; the man is lost.
Until he can manage to communicate himself to others in his full stature and proportion, he does not yet find his vocation. He must find in that an outlet for his character, so that he may justify his work to their eyes.
If the labor is mean, let him by his thinking and character make it liberal. Whatever he knows and thinks, whatever in his apprehension is worth doing, that let him communicate, or men will never know and honor him aright.
Foolish, whenever you take the meanness and formality of that thing you do, instead of converting it into the obedient spiracle of your character and aims.
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