Harvard Classics, Volume 28, - [feel good fiction books .TXT] 📗

the merchant, or the lawyer, or preacher to do it. Nor is this at all necessary to elevation of soul. The truths of physical science, which give greatest dignity to the mind, are those general laws of the creation which it has required ages to unfold, but which an active mind, bent on self-enlargement, may so far study and comprehend, as to interpret the changes of nature perpetually taking place around us, as to see in all the forces of the universe the workings of one Infinite Power, and in all its arrangements the manifestation of one unsearchable wisdom.

And this leads me to observe the second great object on which force of thought is to be exerted, and that is mind, spirit, comprehending under this word God and all his intelligent offspring. This is the subject of what are called the metaphysical and moral sciences. This is the grand field for thought; for the outward, material world is the shadow of the spiritual, and made to minister to it. This study is of vast extent. It comprehends theology, metaphysics, moral philosophy, political science, history, literature. This is a formidable list, and it may seem to include a vast amount of knowledge which is necessarily placed beyond the reach of the laborer. But it is an interesting thought, that the key to these various sciences is given to every human being in his own nature, so that they are peculiarly accessible to him. How is it that I get my ideas of God, of my fellow-creatures, of the deeds, suffering, motives, which make up universal history? I comprehend all these from the consciousness of what passes in my own soul. The mind within me is a type representative of all others, and therefore I can understand all. Whence come my conceptions of the intelligence, and justice, and goodness, and power of God? It is because my own spirit contains the germs of these attributes. The ideas of them are first derived from my own nature, and therefore I comprehend them in other beings. Thus the foundation of all the sciences which treat of mind is laid in every man's breast. The good man is exercising in his business and family faculties and affections which bear a likeness to the attributes of the Divinity, and to the energies which have made the greatest men illustrious; so that in studying himself, in learning the highest principles and laws of his own soul, he is in truth studying God, studying all human history, studying the philosophy which has immortalized the sages of ancient and modern times. In every man's mind and life all other minds and lives are more or less represented and wrapped up. To study other things, I must go into the outward world, and perhaps go far. To study the science of spirit, I must come home and enter my own soul. The profoundest books that have ever been written do nothing more than bring out, place in clear light, what is passing in each of your minds. So near you, so within you, is the grandest truth.

I have, indeed, no expectation that the laborer is to understand in detail the various sciences which relate to mind. Few men in any vocation do so understand them. Nor is it necessary; though, where time can be commanded, the thorough study of some particular branch, in which the individual has a special interest, will be found of great utility. What is needed to elevate the soul is, not that a man should know all that has been thought and written in regard to the spiritual nature, not that a man should become an encyclopaedia, but that the great ideas, in which all discoveries terminate, which sum up all sciences, which the philosopher extracts from infinite details, may be comprehended and felt. It is not the quantity but the quality of knowledge which determines the mind's dignity. A man of immense information may, through the want of large and comprehensive ideas, be far inferior in intellect to a laborer, who, with little knowledge, has yet seized on great truths. For example, I do not expect the laborer to study theology in the ancient languages, in the writings of the Fathers, in the history of sects, &c., &c.; nor is this needful. All theology, scattered as it is through countless volumes, is summed up in the idea of God; and let this idea shine bright and clear in the laborer's soul and he has the essence of theological libraries, and a far higher light than has visited thousands of renowned divines. A great mind is formed by a few great ideas, not by an infinity of loose details. I have known very learned men who seemed to me very poor in intellect, because they had no grand thoughts. What avails it that a man has studied ever so minutely the histories of Greece and Rome, if the great ideas of freedom, and beauty, and valor, and spiritual energy, have not been kindled by these records into living fires in his soul? The illumination of an age does not consist in the amount of its knowledge, but in the broad and noble principles of which that knowledge is the foundation and inspirer. The truth is, that the most laborious and successful student is confined in his researches to a very few of God's works; but this limited knowledge of things may still suggest universal laws, broad principles, grand ideas, and these elevate the mind. There are certain thoughts, principles, ideas, which by their nature rule over all knowledge, which are intrinsically glorious, quickening, all-comprehending, eternal, and with these I desire to enrich the mind of the laborer and of every human being.

To illustrate my meaning, let me give a few examples of the great ideas which belong to the study or science of mind. Of course, the first of these, the grandest, the most comprehensive, is the idea of God, the Parent Mind, the Primitive and Infinite Intelligence. Every man's elevation is to be measured first and chiefly by his conception of this Great Being; and to attain a just, and bright, and quickening knowledge of Him, is the highest aim of thought. In truth, the great end of the universe, of revelation, of life, is to develop in us the idea of God. Much earnest, patient, laborious thought is required to see this Infinite Being as He is, to rise above the low, gross notions of the Divinity, which rush in upon us from our passions, from our selfish partialities, and from the low-minded world around us. There is one view of God particularly suited to elevate us. I mean the view of Him as the "Father of our spirits;" as having created us with great powers to grow up to perfection; as having ordained all outward things to minister to the progress of the soul; as always present to inspire and strengthen us, to wake us up to inward life, and to judge and rebuke our wrong-doing; as looking with parental joy on our resistance of evil; as desiring to communicate himself to our minds for ever. This one idea, expanded in the breast of the laborer, is a germ of elevation more fruitful than all science, no matter how extensive or profound, which treats only of outward finite things. It places him in the first rank of human beings. You hear of great theologians. He only deserves the name, be his condition what it may, who has, by thought and obedience, purified and enlarged his conception of God.

From the idea of God, I proceed to another grand one, that of man, of human nature; and this should be the object of serious, intense thought. Few men know, as yet, what a man is. They know his clothes, his complexion, his property, his rank, his follies, and his outward life. But the thought of his inward being, his proper humanity, has hardly dawned on multitudes; and yet, who can live a man's life that does not know what is the distinctive worth of a human being? It is interesting to observe how faithful men generally are to their idea of a man; how they act up to it. Spread the notion that courage is true manhood, and how many will die rather than fall short of that standard; and hence, the true idea of a man, brought out in the laborer's mind, elevates him above every other class who may want it. Am I asked for my conception of the dignity of a human being? I should say, that it consists, first, in that spiritual principle, called sometimes the reason, sometimes the conscience, which, rising above what is local and temporary, discerns immutable truth and everlasting right; which, in the midst of imperfect things, conceives of perfection; which is universal and impartial, standing in direct opposition to the partial, selfish principles of human nature; which says to me with authority, that my neighbor is as precious as myself, and his rights as sacred as my own; which commands me to receive all truth, however it may war with my pride, and to do all justice, however it may conflict with my interest; and which calls me to rejoice with love in all that is beautiful, good, holy, happy, in whatever being these attributes may be found. This principle is a ray of Divinity in man. We do not know what man is, still something of the celestial grandeur of this principle in the soul may be discerned. There is another grand view of man, included indeed in the former, yet deserving distinct notice. He is a free being; created to act from a spring in his own breast, to form himself and to decide his own destiny; connected intimately with nature, but not enslaved to it; connected still more strongly with God, yet not enslaved even to the Divinity, but having power to render or withhold the service due to his Creator; encompassed by a thousand warring forces, by physical elements which inflict pleasure and pain, by dangers seen and unseen, by the influences of a tempting, sinful world, yet endued by God with power to contend with all, to perfect himself by conflict with the very forces which threaten to overwhelm him. Such is the idea of a man. Happy he in whom it is unfolded by earnest thought!

Had I time, I should be glad to speak of other great ideas belonging to the science of mind, and which sum up and give us, in one bright expression, the speculations of ages. The idea of human life, of its true end and greatness; the idea of virtue, as the absolute and ultimate good; the idea of liberty, which is the highest thought of political science, and which, by its intimate presence to the minds of the people, is the chief spring of our country's life and greatness,—all these might be enlarged on; and I might show how these may be awakened in the laborer, and may give him an elevation which many who are above labor want. But, leaving all these, I will only refer to another, one of the most important results of the science of mind, and which the laborer, in common with every man, may and should receive, and should strengthen by patient thought. It is the idea of his importance as an individual. He is to understand that he has a value, not as belonging to a community, and contributing to a general good which is distinct from himself, but on his own account. He is not a mere part of a machine. In a machine the parts are useless, but as conducing to the end of the whole, for which alone they subsist. Not so a man. He is not simply a means, but an end, and exists for his own sake, for the unfolding of his nature, for his own virtue and happiness. True, he is to