The Essential Writings of Ralph Waldo Emerson (38 page)

These questions which we lust to ask about the future are a confession of sin. God has no answer for them. No answer in words can
reply to a question of things. It is not in an arbitrary “decree of God,” but in the nature of man, that a veil shuts down on the facts of tomorrow; for the soul will not have us read any other cipher than that of cause and effect. By this veil which curtains events it instructs the children of men to live in to-day. The only mode of obtaining an answer to these questions of the senses is to forego all low curiosity, and, accepting the tide of being which floats us into the secret of nature, work and live, work and live, and all unawares the advancing soul has built and forged for itself a new condition, and the question and the answer are one.

By the same fire, vital, consecrating, celestial, which burns until it shall dissolve all things into the waves and surges of an ocean of light, we see and know each other, and what spirit each is of. Who can tell the grounds of his knowledge of the character of the several individuals in his circle of friends? No man. Yet their acts and words do not disappoint him. In that man, though he knew no ill of him, he put no trust. In that other, though they had seldom met, authentic signs had yet passed, to signify that he might be trusted as one who had an interest in his own character. We know each other very well—which of us has been just to himself and whether that which we teach or behold is only an inspiration or is our honest effort also.

We are all discerners of spirits. That diagnosis lies aloft in our life or unconscious power. The intercourse of society, its trade, its religion, its friendships, its quarrels, is one wide judicial investigation of character. In full court, or in small committee, or confronted face to face, accuser and accused, men offer themselves to be judged. Against their will they exhibit those decisive trifles by which character is read. But who judges? and what? Not our understanding. We do not read them by learning or craft. No; the wisdom of the wise man consists herein, that he does not judge them; he lets them judge themselves and merely reads and records their own verdict.

By virtue of this inevitable nature, private will is overpowered, and, maugre our efforts or our imperfections, your genius will speak from you, and mine from me. That which we are, we shall teach, not voluntarily but involuntarily. Thoughts come into our minds by avenues which we never left open, and thoughts go out of our minds through avenues which we never voluntarily opened. Character teaches over our head. The infallible index of true progress is found in the tone the man
takes. Neither his age, nor his breeding, nor company, nor books, nor actions, nor talents, nor all together can hinder him from being deferential to a higher spirit than his own. If he have not found his home in God, his manners, his forms of speech, the turn of his sentences, the build, shall I say, of all his opinions will involuntarily confess it, let him brave it out how he will. If we have found his centre, the Deity will shine through him, through all the disguises of ignorance, of ungenial temperament, of unfavorable circumstance. The tone of seeking is one, and the tone of having is another.

The great distinction between teachers sacred or literary—between poets like Herbert, and poets like Pope—between philosophers like Spinoza, Kant and Coleridge, and philosophers like Locke, Paley, Mackintosh and Stewart—between men of the world who are reckoned accomplished talkers, and here and there a fervent mystic, prophesying half insane under the infinitude of his thought—is that one class speak
from within
, or from experience, as parties and possessors of the fact; and the other class
from without
, as spectators merely, or perhaps as acquainted with the fact on the evidence of third persons. It is of no use to preach to me from without. I can do that too easily myself. Jesus speaks always from within, and in a degree that transcends all others. In that is the miracle. I believe beforehand that it ought so to be. All men stand continually in the expectation of the appearance of such a teacher. But if a man do not speak from within the veil, where the word is one with that it tells of, let him lowly confess it.

The same Omniscience flows into the intellect and makes what we call genius. Much of the wisdom of the world is not wisdom, and the most illuminated class of men are no doubt superior to literary fame, and are not writers. Among the multitude of scholars and authors we feel no hallowing presence; we are sensible of a knack and skill rather than of inspiration; they have a light and know not whence it comes and call it their own; their talent is some exaggerated faculty, some overgrown member, so that their strength is a disease. In these instances the intellectual gifts do not make the impression of virtue, but almost of vice; and we feel that a man’s talents stand in the way of his advancement in truth. But genius is religious. It is a larger imbibing of the common heart. It is not anomalous, but more like and not less like other men. There is in all great poets a wisdom of humanity which is superior to any talents they exercise. The author, the wit, the partisan,
the fine gentleman, does not take place of the man. Humanity shines in Homer, in Chaucer, in Spenser, in Shakspeare, in Milton. They are content with truth. They use the positive degree. They seem frigid and phlegmatic to those who have been spiced with the frantic passion and violent coloring of inferior but popular writers. For they are poets by the free course which they allow to the informing soul, which through their eyes beholds again and blesses the things which it hath made. The soul is superior to its knowledge, wiser than any of its works. The great poet makes us feel our own wealth, and then we think less of his compositions. His best communication to our mind is to teach us to despise all he has done. Shakspeare carries us to such a lofty strain of intelligent activity as to suggest a wealth which beggars his own; and we then feel that the splendid works which he has created, and which in other hours we extol as a sort of self-existent poetry, take no stronger hold of real nature than the shadow of a passing traveller on the rock. The inspiration which uttered itself in Hamlet and Lear could utter things as good from day to day for ever. Why then should I make account of Hamlet and Lear, as if we had not the soul from which they fell as syllables from the tongue?

This energy does not descend into individual life on any other condition than entire possession. It comes to the lowly and simple; it comes to whomsoever will put off what is foreign and proud; it comes as insight; it comes as serenity and grandeur. When we see those whom it inhabits, we are apprised of new degrees of greatness. From that inspiration the man comes back with a changed tone. He does not talk with men with an eye to their opinion. He tries them. It requires of us to be plain and true. The vain traveller attempts to embellish his life by quoting my lord and the prince and the countess, who thus said or did to
him
. The ambitious vulgar show you their spoons and brooches and rings, and preserve their cards and compliments. The more cultivated, in their account of their own experience, cull out the pleasing, poetic circumstance—the visit to Rome, the man of genius they saw, the brilliant friend they know; still further on perhaps the gorgeous landscape, the mountain lights, the mountain thoughts they enjoyed yesterday— and so seek to throw a romantic color over their life. But the soul that ascends to worship the great God is plain and true; has no rose-color, no fine friends, no chivalry, no adventures; does not want admiration; dwells in the hour that now is, in the earnest experience of the common
day—by reason of the present moment and the mere trifle having become porous to thought and bibulous of the sea of light.

Converse with a mind that is grandly simple, and literature looks like word-catching. The simplest utterances are worthiest to be written, yet are they so cheap and so things of course, that in the infinite riches of the soul it is like gathering a few pebbles off the ground, or bottling a little air in a phial, when the whole earth and the whole atmosphere are ours. Nothing can pass there, or make you one of the circle, but the casting aside your trappings and dealing man to man in naked truth, plain confession and omniscient affirmation.

Souls such as these treat you as gods would, walk as gods in the earth, accepting without any admiration your wit, your bounty, your virtue even—say rather your act of duty, for your virtue they own as their proper blood, royal as themselves, and over-royal, and the father of the gods. But what rebuke their plain fraternal bearing casts on the mutual flattery with which authors solace each other and wound themselves! These flatter not. I do not wonder that these men go to see Cromwell and Christina and Charles the Second and James the First and the Grand Turk. For they are, in their own elevation, the fellows of kings, and must feel the servile tone of conversation in the world. They must always be a godsend to princes, for they confront them, a king to a king, without ducking or concession, and give a high nature the refreshment and satisfaction of resistance, of plain humanity, of even companionship and of new ideas. They leave them wiser and superior men. Souls like these make us feel that sincerity is more excellent than flattery. Deal so plainly with man and woman as to constrain the utmost sincerity and destroy all hope of trifling with you. It is the highest compliment you can pay. Their “highest praising,” said Milton, “is not flattery, and their plainest advice is a kind of praising.”

Ineffable is the union of man and God in every act of the soul. The simplest person who in his integrity worships God, becomes God; yet for ever and ever the influx of this better and universal self is new and unsearchable. It inspires awe and astonishment. How dear, how soothing to man, arises the idea of God, peopling the lonely place, effacing the scars of our mistakes and disappointments! When we have broken our god of tradition and ceased from our god of rhetoric, then may God fire the heart with his presence. It is the doubling of the heart itself,
nay, the infinite enlargement of the heart with a power of growth to a new infinity on every side. It inspires in man an infallible trust. He has not the conviction, but the sight that the best is the true, and may in that thought easily dismiss all particular uncertainties and fears, and adjourn to the sure revelation of time the solution of his private riddles. He is sure that his welfare is dear to the heart of being. In the presence of law to his mind he is overflowed with a reliance so universal that it sweeps away all cherished hopes and the most stable projects of mortal condition in its flood. He believes that he cannot escape from his good. The things that are really for thee gravitate to thee. You are running to seek your friend. Let your feet run, but your mind need not. If you do not find him, will you not acquiesce that it is best you should not find him? for there is a power, which, as it is in you, is in him also, and could therefore very well bring you together, if it were for the best. You are preparing with eagerness to go and render a service to which your talent and your taste invite you, the love of men and the hope of fame. Has it not occurred to you that you have no right to go, unless you are equally willing to be prevented from going? O, believe, as thou livest, that every sound that is spoken over the round world, which thou oughtest to hear, will vibrate on thine ear! Every proverb, every book, every byword that belongs to thee for aid or comfort, shall surely come home through open or winding passages. Every friend whom not thy fantastic will but the great and tender heart in thee craveth, shall lock thee in his embrace. And this because the heart in thee is the heart of all; not a valve, not a wall, not an intersection is there anywhere in nature, but one blood rolls uninterruptedly an endless circulation through all men, as the water of the globe is all one sea, and, truly seen, its tide is one.

Let man then learn the revelation of all nature and all thought to his heart; this, namely; that the Highest dwells with him; that the sources of nature are in his own mind, if the sentiment of duty is there. But if he would know what the great God speaketh, he must ‘go into his closet and shut the door,’ as Jesus said. God will not make himself manifest to cowards. He must greatly listen to himself, withdrawing himself from all the accents of other men’s devotion. Even their prayers are hurtful to him, until he have made his own. Our religion vulgarly stands on numbers of believers. Whenever the appeal is made—no
matter how indirectly—to numbers, proclamation is then and there made that religion is not. He that finds God a sweet enveloping thought to him never counts his company. When I sit in that presence, who shall dare to come in? When I rest in perfect humility, when I burn with pure love, what can Calvin or Swedenborg say?

It makes no difference whether the appeal is to numbers or to one. The faith that stands on authority is not faith. The reliance on authority measures the decline of religion, the withdrawal of the soul. The position men have given to Jesus, now for many centuries of history, is a position of authority. It characterizes themselves. It cannot alter the eternal facts. Great is the soul, and plain. It is no flatterer, it is no follower; it never appeals from itself. It believes in itself. Before the immense possibilities of man all mere experience, all past biography, however spotless and sainted, shrinks away. Before that heaven which our presentiments foreshow us, we cannot easily praise any form of life we have seen or read of. We not only affirm that we have few great men, but, absolutely speaking, that we have none; that we have no history, no record of any character or mode of living that entirely contents us. The saints and demigods whom history worships we are constrained to accept with a grain of allowance. Though in our lonely hours we draw a new strength out of their memory, yet, pressed on our attention, as they are by the thoughtless and customary, they fatigue and invade. The soul gives itself, alone, original and pure, to the Lonely, Original and Pure, who, on that condition, gladly inhabits, leads and speaks through it. Then is it glad, young and nimble. It is not wise, but it sees through all things. It is not called religious, but it is innocent. It calls the light its own, and feels that the grass grows and the stone falls by a law inferior to, and dependent on, its nature. Behold, it saith, I am born into the great, the universal mind. I, the imperfect, adore my own Perfect. I am somehow receptive of the great soul, and thereby I do overlook the sun and the stars and feel them to be the fair accidents and effects which change and pass. More and more the surges of everlasting nature enter into me, and I become public and human in my regards and actions. So come I to live in thoughts and act with energies which are immortal. Thus revering the soul, and learning, as the ancient said, that “its beauty is immense,” man will come to see that the world is the perennial miracle which the soul worketh, and be
less astonished at particular wonders; he will learn that there is no profane history; that all history is sacred; that the universe is represented in an atom, in a moment of time. He will weave no longer a spotted life of shreds and patches, but he will live with a divine unity. He will cease from what is base and frivolous in his life and be content with all places and with any service he can render. He will calmly front the morrow in the negligency of that trust which carries God with it and so hath already the whole future in the bottom of the heart.