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Ralph Waldo Emerson, "Circles" (continued)
The material below is part 2 and the conclusion of Ralph Waldo Emerson's essay "Circles." Click on the blue menu at the top or bottom of this page to read part 1, and to read a statement about the reason this material is being posted her, if you came to this page without having read part 1 already. -- Ray Carney
Valor consists in the power of self-recovery, so that a man cannot have his flank turned, cannot be out-generalled, but put him where you will, he stands. This can only be by his preferring truth to his past apprehension of truth, and his alert acceptance of it from whatever quarter; the intrepid conviction that his laws, his relations to society, his christianity, his world, may at any time be superseded and decease.
There are degrees in idealism. We learn first to play with it academically, as the magnet was once a toy. Then we see in the heyday of youth and poetry that it may be true, that it is true in gleams and fragments. Then, its countenance waxes stern and grand, and we see that it must be true. It now shows itself ethical and practical. We learn that God is; that he is in me; and that all things are shadows of him. The idealism of Berkeley is only a crude statement of the idealism of Jesus, and that again is a crude statement of the fact that all nature is the rapid efflux of goodness executing and organizing itself. Much more obviously is history and the state of the world at any one time directly dependent on the intellectual classification then existing in the minds of men. The things which are dear to men at this hour are so on account of the ideas which have emerged on their mental horizon, and which cause the present order of things, as a tree bears its apples. A new degree of culture would instantly revolutionize the entire system of human pursuits.
Conversation is a game of circles. In conversation we pluck up the termini which bound the common of silence on every side. The parties are not to be judged by the spirit they partake and even express under this Pentecost. To-morrow they will have receded from this high-water mark. To-morrow you shall find them stooping under the old pack-saddles. Yet let us enjoy the cloven flame whilst it glows on our walls. When each new speaker strikes a new light, emancipates us from the oppression of the last speaker to oppress us with the greatness and exclusiveness of his own thought, then yields us to another redeemer, we seem to recover our rights, to become men. O, what truths profound and executable only in ages and orbs, are supposed in the announcement of every truth! In common hours, society sits cold and statuesque. We all stand waiting, empty, - knowing, possibly, that we can be full, surrounded by mighty symbols which are not symbols to us, but prose and trivial toys. Then cometh the god and converts the statues into fiery men, and by a flash of his eye burns up the veil which shrouded all things, and the meaning of the very furniture, of cup and saucer, or chair and clock and tester, is manifest. The facts which loomed so large in the fogs of yesterday, - property, climate, breeding, personal beauty and the like, have strangely changed their proportions. All that we reckoned settled shakes and rattles; and literatures, cities, climates, religions, leave their foundations and dance before our eyes. And yet here again see the swift circumscription! Good as is discourse, silence is better, and shames it. The length of the discourse indicates the distance of thought betwixt the speaker and the hearer. If they were at a perfect understanding in any part, no words would be necessary thereon. If at one in all parts, no words would be suffered.
Literature is a point outside of our hodiernal circle through which a new one may be described. The use of literature is to afford us a platform whence we may command a view of our present life, a purchase by which we may move it. We fill ourselves with ancient learning, install ourselves the best we can in Greek, in Punic, in Roman houses, only that we may wiselier see French, English and American houses and modes of living. In like manner we see literature best from the midst of wild nature, or from the din of affairs, or from a high religion. The field cannot be well seen from within the field. The astronomer must have his diameter of the earth`s orbit as a base to find the parallax of any star.
Therefore we value the poet. All the argument and all the wisdom is not in the encyclopaedia, or the treatise on metaphysics, or the Body of Divinity, but in the sonnet or the play. In my daily work I incline to repeat my old steps, and do not believe in remedial force, in the power of change and reform. But some Petrarch or Ariosto, filled with the new wine of his imagination, writes me an ode or a brisk romance, full of daring thought and action. He smites and arouses me with his shrill tones, breaks up my whole chain of habits, and I open my eye on my own possibilities. He claps wings to the sides of all the solid old lumber of the world, and I am capable once more of choosing a straight path in theory and practice.
We have the same need to command a view of the religion of the world. We can never see christianity from the catechism: - from the pastures, from a boat in the pond, from amidst the songs of woodbirds we possibly may. Cleansed by the elemental light and wind, steeped in the sea of beautiful forms which the field offers us, we may chance to cast a right glance back upon biography. Christianity is rightly dear to the best of mankind; yet was there never a young philosopher whose breeding had fallen into the christian church by whom that brave text of Paul`s was not specially prized, "Then shall also the Son be subject unto Him who put all things under him, that God may be all in all." Let the claims and virtues of persons be never so great and welcome, the instinct of man presses eagerly onward to the impersonal and illimitable, and gladly arms itself against the dogmatism of bigots with this generous word out of the book itself.
The natural world may be conceived of as a system of concentric circles, and we now and then detect in nature slight dislocations which apprize us that this surface on which we now stand is not fixed, but sliding. These manifold tenacious qualities, this chemistry and vegetation, these metals and animals, which seem to stand there for their own sake, are means and methods only, are words of God, and as fugitive as other words. Has the naturalist or chemist learned his craft, who has explored the gravity of atoms and the elective affinities, who has not yet discerned the deeper law whereof this is only a partial or approximate statement, namely that like draws to like, and that the goods which belong to you gravitate to you and need not be pursued with pains and cost? Yet is that statement approximate also, and not final. Omnipresence is a higher fact. Not through subtle subterranean channels need friend and fact be drawn to their counterpart, but, rightly considered, these things proceed from the eternal generation of the soul. Cause and effect are two sides of one fact.
The same law of eternal procession ranges all that we call the virtues, and extinguishes each in the light of a better. The great man will not be prudent in the popular sense; all his prudence will be so much deduction from his grandeur. But it behoves each to see, when he sacrifices prudence, to what god he devotes it; if to ease and pleasure, he had better be prudent still; if to a great trust, he can well spare his mule and panniers who has a winged chariot instead. Geoffrey draws on his boots to go through the woods, that his feet may be safer from the bite of snakes; Aaron never thinks of such a peril. In many years neither is harmed by such an accident. Yet it seems to me that with every precaution you take against such an evil you put yourself into the power of the evil. I suppose that the highest prudence is the lowest prudence. Is this too sudden a rushing from the centre to the verge of our orbit? Think how many times we shall fall back into pitiful calculations before we take up our rest in the great sentiment, or make the verge of to-day the new centre. Besides, your bravest sentiment is familiar to the humblest men. The poor and the low have their way of expressing the last facts of philosophy as well as you. "Blessed be nothing" and "The worse things are, the better they are" are proverbs which express the transcendentalism of common life.
One man`s justice is another`s injustice; one man`s beauty another`s ugliness; one man`s wisdom another`s folly; as one beholds the same objects from a higher point of view. One man thinks justice consists in paying debts, and has no measure in his abhorrence of another who is very remiss in this duty and makes the creditor wait tediously. But that second man has his own way of looking at things; asks himself which debt must I pay first, the debt to the rich, or the debt to the poor? the debt of money, or the debt of thought to mankind, of genius to nature? For you, O broker, there is no other principle but arithmetic. For me, commerce is of trivial import; love, faith, truth of character, the aspiration of man, these are sacred; nor can I detach one duty, like you, from all other duties, and concentrate my forces mechanically on the payment of moneys. Let me live onward; you shall find that, though slower, the progress of my character will liquidate all these debts without injustice to higher claims. If a man should dedicate himself to the payment of notes, would not this be injustice? Owes he no debt but money? And are all claims on him to be postponed to a landlord`s or a banker`s?
There is no virtue which is final; all are initial. The virtues of society are vices of the saint. The terror of reform is the discovery that we must cast away our virtues, or what we have always esteemed such, into the same pit that has consumed our grosser vices.
Forgive his crimes, forgive his virtues too,
Those smaller faults, half converts to the right.
It is the highest power of divine moments that they abolish our contritions also. I accuse myself of sloth and unprofitableness day by day; but when these waves of God flow into me I no longer reckon lost time. I no longer poorly compute my possible achievement by what remains to me of the month or the year; for these moments confer a sort of omnipresence and omnipotence which asks nothing of duration, but sees that the energy of the mind is commensurate with the work to be done, without time.
And thus, O circular philosopher, I hear some reader exclaim, you have arrived at a fine pyrrhonism, at an equivalence and indifferency of all actions, and would fain teach us that if we are true, forsooth, our crimes may be lively stones out of which we shall construct the temple of the true God.
I am not careful to justify myself. I own I am gladdened by seeing the predominance of the saccharine principle throughout vegetable nature, and not less by beholding in morals that unrestrained inundation of the principle of good into every chink and hole that selfishness has left open, yea into selfishness and sin itself; so that no evil is pure, nor hell itself without its extreme satisfactions. But lest I should mislead any when I have my own head and obey my whims, let me remind the reader that I am only an experimenter. Do not set the least value on what I do, or the least discredit on what I do not, as if I pretended to settle any thing as true or false. I unsettle all things. No facts are to me sacred; none are profane; I simply experiment, an endless seeker with no Past at my back.
Yet this incessant movement and progression which all things partake could never become sensible to us but by contrast to some principle of fixture or stability in the soul. Whilst the eternal generation of circles proceeds, the eternal generator abides. That central life is somewhat superior to creation, superior to knowledge and thought, and contains all its circles. For ever it labors to create a life and thought as large and excellent as itself; but in vain; for that which is made instructs how to make a better.
Thus there is no sleep, no pause, no preservation, but all things renew, germinate and spring. Why should we import rags and relics into the new hour? Nature abhors the old, and old age seems the only disease: all others run into this one. We call it by many names, - fever, intemperance, insanity, stupidity and crime: they are all forms of old age: they are rest, conservatism, appropriation, inertia; not newness, not the way onward. We grizzle every day. I see no need of it. Whilst we converse with what is above us, we do not grow old, but grow young. Infancy, youth, receptive, aspiring, with religious eye looking upward, counts itself nothing and abandons itself to the instruction flowing from all sides. But the man and woman of seventy assume to know all; throw up their hope; renounce aspiration; accept the actual for the necessary and talk down to the young. Let them then become organs of the Holy Ghost; let them be lovers; let them behold truth; and their eyes are uplifted, their wrinkles smoothed, they are perfumed again with hope and power. This old age ought not to creep on a human mind. In nature every moment is new; the past is always swallowed and forgotten; the coming only is sacred. Nothing is secure but life, transition, the energizing spirit. No love can be bound by oath or covenant to secure it against a higher love. No truth so sublime but it may be trivial to-morrow in the light of new thoughts. People wish to be settled: only as far as they are unsettled is there any hope for them.
Life is a series of surprises. We do not guess to-day the mood, the pleasure, the power of to-morrow, when we are building up our being. Of lower states, - of acts of routine and sense, we can tell somewhat, but the masterpieces of God, the total growths and universal movements of the soul, he hideth; they are incalculable. I can know that truth is divine and helpful; but how it shall help me I can have no guess, for so to be is the sole inlet of so to know. The new position of the advancing man has all the powers of the old, yet has them all new. It carries in its bosom all the energies of the past, yet is itself an exhalation of the morning. I cast away in this new moment all my once hoarded knowledge, as vacant and vain. Now for the first time seem I to know any thing rightly. The simplest words, - we do not know what they mean except when we love and aspire.
The difference between talents and character is adroitness to keep the old and trodden round, and power and courage to make a new road to new and better goals. Character makes an overpowering present, a cheerful, determined hour, which fortifies all the company by making them see that much is possible and excellent that was not thought of. Character dulls the impression of particular events. When we see the conqueror we do not think much of any one battle or success. We see that we had exaggerated the difficulty. It was easy to him. The great man is not convulsible or tormentable. He is so much that events pass over him without much impression. People say sometimes, "See what I have overcome; see how cheerful I am; see how completely I have triumphed over these black events." Not if they still remind me of the black evens, - they have not yet conquered. Is it conquest to be a gay and decorated sepulchre, or a half-crazed widow, hysterically laughing? True conquest is the causing the black event to fade and disappear as an early cloud of insignificant result in a history so large and advancing.
The one thing which we seek with insatiable desire is to forget ourselves, to be surprised out of our propriety, to lose our sempiternal memory and to do something without knowing how or why; in short to draw a new circle. Nothing great was ever achieved without enthusiasm. The way of life is wonderful. It is by abandonment. The great moments of history are the facilities of performance through the strength of ideas, as the works of genius and religion. "A man," said Oliver Cromwell, "never rises so high as when he knows not whither he is going." Dreams and drunkenness, the use of opium and alcohol are the semblance and counterfeit of this oracular genius, and hence their dangerous attraction for men. For the like reason they ask the aid of wild passions, as in gaming and war, to ape in some manner these flames and generosities of the heart.