_ WISDOM AND DESTINY
1. In this book there will often be mention of wisdom and destiny, of happiness, justice, and love. There may seem to be some measure of irony in thus calling forth an intangible happiness where so much real sorrow prevails; a justice that may well be ideal in the bosom of an injustice, alas! only too material; a love that eludes the grasp in the midst of palpable hatred and callousness. The moment may seem but ill-chosen for leisurely search, in the hidden recess of man's heart, for motives of peace and tranquillity; occasions for gladness, uplifting, and love; reasons for wonder and gratitude--seeing that the vast bulk of mankind, in whose name we would fain lift our voice, have not even the time or assurance to drain to the dregs the misery and desolation of life. Not to them is it given to linger over the inward rejoicing, the profound consolation, that the satisfied thinker has slowly and painfully acquired, that he knows how to prize. Thus has it often been urged against moralists, among them Epictetus, that they were apt to concern themselves with none but the wise alone. In this reproach is some truth, as some truth there must be in every reproach that is made. And indeed, if we had only the courage to listen to the simplest, the nearest, most pressing voice of our conscience, and be deaf to all else, it were doubtless our solitary duty to relieve the suffering about us to the greatest extent in our power. It were incumbent upon us to visit and nurse the poor, to console the afflicted; to found model factories, surgeries, dispensaries, or at least to devote ourselves, as men of science do, to wresting from nature the material secrets which are most essential to man. But yet, were the world at a given moment to contain only persons thus actively engaged in helping each other, and none venturesome enough to dare snatch leisure for research in other directions, then could this charitable labour not long endure; for all that is best in the good that at this day is being done round about us, was conceived in the spirit of one of those who neglected, it may be, many an urgent, immediate duty in order to think, to commune with themselves, in order to speak. Does it follow that they did the best that was to be done? To such a question as this who shall dare to reply? The soul that is meekly honest must ever consider the simplest, the nearest duty to be the best of all things it can do; but yet were there cause for regret had all men for all time restricted themselves to the duty that lay nearest at hand. In each generation some men have existed who held in all loyalty that they fulfilled the duties of the passing hour by pondering on those of the hour to come. Most thinkers will say that these men were right. It is well that the thinker should give his thoughts to the world, though it must be admitted that wisdom befinds itself sometimes in the reverse of the sage's pronouncement. This matters but little, however; for, without such pronouncement, the wisdom had not stood revealed; and the sage has accomplished his duty.
2. To-day misery is the disease of mankind, as disease is the misery of man. And even as there are physicians for disease, so should there be physicians for human misery. But can the fact that disease is, unhappily, only too prevalent, render it wrong for us ever to speak of health? which were indeed as though, in anatomy--the physical science that has most in common with morals--the teacher confined himself exclusively to the study of the deformities that greater or lesser degeneration will induce in the organs of man. We have surely the right to demand that his theories be based on the healthy and vigorous body; as we have also the right to demand that the moralist, who fain would see beyond the present hour, should take as his standard the soul that is happy, or that at least possesses every element of happiness, save only the necessary consciousness.
We live in the bosom of great injustice; but there can be, I imagine, neither cruelty nor callousness in our speaking, at times, as though this injustice had ended, else should we never emerge from our circle.
It is imperative that there should be some who dare speak, and think, and act as though all men were happy; for otherwise, when the day comes for destiny to throw open to all the people's garden of the promised land, what happiness shall the others find there, what justice, what beauty or love? It may be urged, it is true, that it were best, first of all, to consider the most pressing needs, yet is this not always wisest; it is often of better avail from the start to seek that which is highest. When the waters beleaguer the home of the peasant in Holland, the sea or the neighbouring river having swept down the dyke that protected the country, most pressing is it then for the peasant to safeguard his cattle, his grain, his effects; but wisest to fly to the top of the dyke, summoning those who live with him, and from thence meet the flood, and do battle. Humanity up to this day has been like an invalid tossing and turning on his couch in search of repose; but therefore none the less have words of true consolation come only from those who spoke as though man were freed from all pain. For, as man was created for health, so was mankind created for happiness; and to speak of its misery only, though that misery be everywhere and seem everlasting, is only to say words that fall lightly and soon are forgotten. Why not speak as though mankind were always on the eve of great certitude, of great joy? Thither, in truth, is man led by his instinct, though he never may live to behold the long-wished-for to-morrow. It is well to believe that there needs but a little more thought, a little more courage, more love, more devotion to life, a little more eagerness, one day to fling open wide the portals of joy and of truth. And this thing may still come to pass. Let us hope that one day all mankind will be happy and wise; and though this day never should dawn, to have hoped for it cannot be wrong. And in any event, it is helpful to speak of happiness to those who are sad, that thus at least they may learn what it is that happiness means. They are ever inclined to regard it as something beyond them, extraordinary, out of their reach. But if all who may count themselves happy were to tell, very simply, what it was that brought happiness to them, the others would see that between sorrow and joy the difference is but as between a gladsome, enlightened acceptance of life and a hostile, gloomy submission; between a large and harmonious conception of life, and one that is stubborn and narrow. "Is that all?" the unhappy would cry. "But we too have within us, then, the elements of this happiness." Surely you have them within you! There lives not a man but has them, those only excepted upon whom great physical calamity has fallen. But speak not lightly of this happiness. There is no other. He is the happiest man who best understands his happiness; for he is of all men most fully aware that it is only the lofty idea, the untiring, courageous, human idea, that separates gladness from sorrow. Of this idea it is helpful to speak, and as often as may be; not with the view of imposing our own idea upon others, but in order that they who may listen shall, little by little, conceive the desire to possess an idea of their own. For in no two men is it the same. The one that you cherish may well bring no comfort to me; nor shall all your eloquence touch the hidden springs of my life. Needs must I acquire my own, in myself, by myself; but you unconsciously make this the easier for me, by telling of the idea that is yours. It may happen that I shall find solace in that which brings sorrow to you, and that which to you speaks of gladness may be fraught with affliction for me. But no matter; into my grief will enter all that you saw of beauty and comfort, and into my joy there will pass all that was great in your sadness, if indeed my joy be on the same plane as your sadness. It behoves us, the first thing of all, to prepare in our soul a place of some loftiness, where this idea may be lodged; as the priests of ancient religions laid the mountain peak bare, and cleared it of thorn and of root for the fire to descend from heaven. There may come to us any day, from the depths of the planet Mars, the infallible formula of happiness, conveyed in the final truth as to the aim and the government of the universe. Such a formula could only bring change or advancement unto our spiritual life in the degree of the desire and expectation of advancement in which we might long have been living. The formula would be the same for all men, yet would each one benefit only in the proportion of the eagerness, purity, unselfishness, knowledge, that he had stored up in his soul. All morality, all study of justice and happiness, should truly be no more than preparation, provision on the vastest scale--a way of gaining experience, a stepping-stone laid down for what is to follow. Surely, desirable day of all days were the one when at last we should live in absolute truth, in immovable logical certitude; but in the meantime it is given us to live in a truth more important still, the truth of our soul and our character; and some wise men have proved that this life can be lived in the midst of gravest material errors.
3. Is it idle to speak of justice, happiness, morals, and all things connected therewith, before the hour of science has sounded--that definitive hour, wherein all that we cling to may crumble? The darkness that hangs over our life will then, it may be, pass away; and much that we do in the darkness shall be otherwise done in the light. But nevertheless do the essential events of our moral and physical life come to pass in the darkness as completely, as inevitably, as they would in the light, Our life must be lived while we wait for the word that shall solve the enigma, and the happier, the nobler our life, the more vigorous shall it become; and we shall have the more courage, clear-sightedness, boldness, to seek and desire the truth. And happen what may, the time can be never ill-spent that we give to acquiring some knowledge of self. Whatever our relation may become to this world in which we have being, in our soul there will yet be more feelings, more passions, more secrets unchanged and unchanging, than there are stars that connect with the earth, or mysteries fathomed by science. In the bosom of truth undeniable, truth all absorbing, man shall doubtless soar upwards; but still, as he rises, still shall his soul unerringly guide him; and the grander the truth of the universe, the more solace and peace it may bring, the more shall the problems of justice, morality, happiness, love, present to the eyes of all men the semblance they ever have worn in the eyes of the thinker. We should live as though we were always on the eve of the great revelation; and we should be ready with welcome, with warmest and keenest and fullest, most heartfelt and intimate welcome. And whatever the form it shall take on the day that it comes to us, the best way of all to prepare for its fitting reception is to crave for it now, to desire it as lofty, as perfect, as vast, as ennobling as the soul can conceive. It must needs be more beautiful, glorious, and ample than the best of our hopes; for, where it differ therefrom or even frustrate them, it must of necessity bring something nobler, loftier, nearer to the nature of man, for it will bring us the truth. To man, though all that he value go under, the intimate truth of the universe must be wholly, preeminently admirable. And though, on the day it unveils, our meekest desires turn to ashes and float on the wind, still shall there linger within us all we have prepared; and the admirable will enter our soul, the volume of its waters being as the depth of the channel that our expectation has fashioned.
4. Is it necessary that we should conceive ourselves to be superior to the universe? Our reason may prove what it will: our reason is only a feeble ray that has issued from Nature; a tiny atom of that whole which Nature alone shall judge. Is it fitting that the ray of light should desire to alter the lamp whence it springs?
That loftiness within us, from whose summit we venture to pass judgment on the totality of life, to absolve or condemn it, is doubtless the merest pin-prick, visible to our eye alone, on the illimitable sphere of life. It is wise to think and to act as though all that happened to man were all that man most required. It is not long ago--to cite only one of the problems that the instinct of our planet is invited to solve--that a scheme was on foot to inquire of the thinkers of Europe whether it should rightly be held as a gain or a loss to mankind if an energetic, strenuous, persistent race, which some, through prejudice doubtless, still regard as inferior to the Aryan in qualities of heart and of soul--if the Jews, in a word, were to vanish from the face of the earth, or to acquire preponderance there. I am satisfied that the sage might answer, without laying himself open to the charge of indifference or undue resignation, "In what comes to pass will be happiness." Many things happen that seem unjust to us; but of all the achievements of reason there has been none so helpful as the discovery of the loftier reason that underlies the misdeeds of nature. It is from the slow and gradual vindication of the unknown force that we deemed at first to be pitiless, that our moral and physical life has derived its chief prop and support. If a race disappears that conforms with our every ideal, it will be only because our ideal still falls short of the grand ideal, which is, as we have said, the intimate truth of the universe.
Our own experience has taught us that even in this world of reality there exist dreams and desires, thoughts and feelings of beauty, of justice, and love, that are of the noblest and loftiest. And if there be any that shrink from the test of reality--in other words, from the mysterious, nameless power of life--it follows that these must be different, but not that their beauty is less, or their vastness, or power to console. Till reality confront us, it is well, it may be, to cherish ideals that we hold to surpass it in beauty; but once face to face with reality, then must the ideal flame that has fed on our noblest desires be content to throw faithful light on the less fragile, less tender beauty of the mighty mass that crushes these desires. Nor does this seem to me to imply a mere drowsy fatalism, or servile acquiescence, or optimism shrinking from action. The sage no doubt must many a time forfeit some measure of the blind, the head-strong, fanatical zeal that has enabled some men, whose reason was fettered and bound, to achieve results that are nigh superhuman; but therefore none the less is it certain that no man of upright soul should go forth in search of illusion or blindness, of zeal or vigour, in a region inferior to that of his noblest hours. To do our true duty in life, it must ever be done with the aid of all that is highest in our soul, highest in the truth that is ours. And even though it be permissible at times in actual, every-day life to compromise with events, and not follow impulse to the ruthless end--as did St. Just, for instance, who in his admirable and ardent desire for universal peace, happiness, justice, in all good faith sent thousands to the scaffold--in the life of thought it is our unvarying duty to pursue our thought right to the end.
Again, the knowledge that our actions still await the seal of final truth can deter from action those only who would have remained no less inert had no such knowledge been theirs. Thought that rises encourages where it disheartens. And to those of a loftier vision, prepared in advance to admire the truth that will nullify all they have done, it seems only natural still to endeavour with all might and main to enhance what yet may be termed the justice, the beauty, the reason of this our earth. They know that to penetrate deeper, to understand, to respect--all this is enhancement. Above all, they have faith in "the idea of the universe." They are satisfied that every effort that tends to improvement approaches the secret intention of life; they are taught by the failure of their noblest endeavours, by the resistance of this mighty world, to discover anew fresh reasons for wonder, for ardour, for hope.
As you climb up a mountain towards nightfall, the trees and the houses, the steeple, the fields and the orchards, the road, and even the river, will gradually dwindle and fade, and at last disappear in the gloom that steals over the valley. But the threads of light that shine from the houses of men and pierce through the blackest of nights, these shine on undimmed. And every step that you take to the summit reveals but more lights, and more, in the hamlets asleep at your foot. For light, though so fragile, is perhaps the one thing of all that yields naught of itself as it faces immensity. Thus it is with our moral light too, when we look upon life from some slight elevation. It is well that reflection should teach us to disburden our soul of base passions; but it should not discourage, or weaken, our humblest desire for justice, for truth, and for love.
Whence comes this rule that I thus propound? Nay, I know not myself. To me it seems helpful and requisite; nor could I give reasons other than spring from the feelings alone. Such reasons, however, at times should by no means be treated too lightly. If I should ever attain a summit whence this law seemed useless to me, I would listen to the secret instinct bidding me not linger, but climb on still higher, till its usefulness should once again be clearly apparent to me.
5. This general introduction over, let us speak more particularly of the influence that wisdom can have upon destiny. And, the occasion presenting itself here, I shall do well perhaps to state now, at the very beginning, that in this book it will be vain to seek for any rigorous method. For indeed it is but composed of oft-interrupted thoughts, that entwine themselves with more or less system around two or three subjects. Its object is not to convince; there is nothing it professes to prove. Besides, in life books have by no means the importance that writers and readers claim for them. We should regard them as did a friend of mine, a man of great wisdom, who listened one day to the recital of the last moments of the Emperor Antoninus Pius. Antoninus Pius--who was perhaps truly the best and most perfect man this world has known, better even than Marcus Aurelius; for in addition to the virtues, the kindness, the deep feeling and wisdom of his adopted son, he had something of greater virility and energy, of simpler happiness, something more real, spontaneous, closer to everyday life--Antoninus Pius lay on his bed, awaiting the summons of death, his eyes dim with unbidden tears, his limbs moist with the pale sweat of agony. At that moment there entered the captain of the guard, come to demand the watchword, such being the custom. AEQUANIMITAS--EVENNESS OF MIND, he replied, as he turned his head to the eternal shadow. It is well that we should love and admire that word, said my friend. But better still, he added, to have it in us to sacrifice, unknown to others, unknown even to ourselves, the time fortune accords us wherein to admire it, in favour of the first little useful, living deed that the same fortune incessantly offers to every willing heart.
6. "It was doubtless the will of their destiny that men and events should oppress them whithersoever they went," said an author of the heroes of his book. Thus it is with the majority of men; Indeed, with all those who have not yet learned to distinguish between exterior and moral destiny. They are like a little bewildered stream that I chanced to espy one evening as I stood on the hillside. I beheld it far down in the valley, staggering, struggling, climbing, falling: blindly groping its way to the great lake that slumbered, the other side of the forest, in the peace of the dawn. Here it was a block of basalt that forced the streamlet to wind round and about four times; there, the roots of a hoary tree; further on still, the mere recollection of an obstacle now gone for ever thrust it back to its source, bubbling in impotent fury, divided for all time from its goal and its gladness. But, in another direction, at right angles almost to the distraught, unhappy, useless stream, a force superior to the force of instinct had traced a long, greenish canal, calm, peaceful, deliberate; that flowed steadily across the country, across the crumbling stones, across the obedient forest, on its clear and unerring, unhurrying way from its distant source on the horizon to the same tranquil, shining lake. And I had at my feet before me the image of the two great destinies offered to man.
7. Side by side with those whom men and events oppress, there are others who have within them some kind of inner force, which has its will not only with men, but even with the events that surround them. Of this force they are fully aware, and indeed it is nothing more than a knowledge of self that has far overstepped the ordinary limits of consciousness.
Our consciousness is our home, our refuge from the caprice of fate, our centre of happiness and strength. But these things have been said so often that we need do no more than refer to them, and indicate them as our starting-point. Ennoblement comes to man in the degree that his consciousness quickens, and the nobler the man has become, the profounder must consciousness be. Admirable exchange takes place here; and even as love is insatiable in its craving for love, so is consciousness insatiable in its craving for growth, for moral uplifting; and moral uplifting for ever is yearning for consciousness.
8. But this knowledge of self is only too often regarded as implying no more than a knowledge of our defects and our qualities, whereas it does indeed extend infinitely further, to mysteries vastly more helpful. To know oneself in repose suffices not, nor does it suffice to know oneself in the past or the present. Those within whom lies the force that I speak of know themselves in the future too. Consciousness of self with the greatest of men implies consciousness up to a point of their star or their destiny. They are aware of some part of their future, because they have already become part of this future. They have faith in themselves, for they know in advance how events will be received in their soul. The event in itself is pure water that flows from the pitcher of fate, and seldom has it either savour or perfume or colour. But even as the soul may be wherein it seeks shelter, so will the event become joyous or sad, become tender or hateful, become deadly or quick with life. To those round about us there happen incessant and countless adventures, whereof every one, it would seem, contains a germ of heroism; but the adventure passes away, and heroic deed is there none. But when Jesus Christ met the Samaritan, met a few children, an adulterous woman, then did humanity rise three times in succession to the level of God.
9. It might almost be said that there happens to men only that they desire. It is true that on certain external events our influence is of the feeblest, but we have all-powerful action on that which these events shall become in ourselves--in other words, on their spiritual part, on what is radiant, undying within them. There are thousands of men within whom this spiritual part, that is craving for birth in every misfortune, or love, or chance meeting, has known not one moment of life--these men pass away like a straw on the stream. And others there are within whom this immortal part absorbs all; these are like islands that have sprung up in the ocean; for they have found immovable anchorage, whence they issue commands that their destiny needs must obey. The life of most men will be saddened or lightened by the thing that may chance to befall them--in the men whom I speak of, whatever may happen is lit up by their inward life. When you love, it is not your love that forms part of your destiny; but the knowledge of self that you will have found, deep down in your love--this it is that will help to fashion your life. If you have been deceived, it is not the deception that matters, but the forgiveness whereto it gave birth in your soul, and the loftiness, wisdom, completeness of this forgiveness--by these shall your life be steered to destiny's haven of brightness and peace; by these shall your eyes see more clearly than if all men had ever been faithful. But if, by this act of deceit, there have come not more simpleness, loftier faith, wider range to your love, then have you been deceived in vain, and may truly say nothing has happened.
10. Let us always remember that nothing befalls us that is not of the nature of ourselves. There comes no adventure but wears to our soul the shape of our everyday thoughts; and deeds of heroism are but offered to those who, for many long years, have been heroes in obscurity and silence. And whether you climb up the mountain or go down the hill to the valley, whether you journey to the end of the world or merely walk round your house, none but yourself shall you meet on the highway of fate. If Judas go forth to-night, it is towards Judas his steps will tend, nor will chance for betrayal be lacking; but let Socrates open his door, he shall find Socrates asleep on the threshold before him, and there will be occasion for wisdom. Our adventures hover around us like bees round the hive when preparing to swarm. They wait till the mother-idea has at last come forth from our soul, and no sooner has she appeared than they all come rushing towards her. Be false, and falsehoods will haste to you; love, and adventures will flock to you, throbbing with love. They seem to be all on the watch for the signal we hoist from within: and if the soul grow wiser towards evening, the sorrow will grow wiser too that the soul had fashioned for itself in the morning.
11. No great inner event befalls those who summon it not; and yet is there germ of great inner event in the smallest occurrence of life. But events such as these are apportioned by justice, and to each man is given of the spoil in accord with his merits. We become that which we discover in the sorrows and joys that befall us; and the least expected caprices of fate soon mould themselves on our thoughts. It is in our past that destiny finds all her weapons, her vestments, her jewels. Were the only son of Thersites and Socrates to die the same day, Socrates' grief would in no way resemble the grief of Thersites. Misfortune or happiness, it seems, must be chastened ere it knock at the door of the sage; but only by stooping low can it enter the commonplace soul.
12. As we become wiser we escape some of our instinctive destinies. There is in us all sufficient desire for wisdom to transform into consciousness most of the hazards of life. And all that has thus been transformed can belong no more to the hostile powers. A sorrow your soul has changed into sweetness, to indulgence or patient smiles, is a sorrow that shall never return without spiritual ornament; and a fault or defect you have looked in the face can harm you no more, or even be harmful to others.
Instinct and destiny are for ever conferring together; they support one another, and rove, hand in hand, round the man who is not on his guard. And whoever is able to curb the blind force of instinct within him, is able to curb the force of external destiny also. He seems to create some kind of sanctuary, whose inviolability will be in the degree of his wisdom and the consciousness he has acquired becomes the centre of a circle of light, within which the passer-by is secure from the caprice of fate. Had Jesus Christ or Socrates dwelt in Agamemnon's palace among the Atrides, then had there been no Oresteia; nor would Oedipus ever have dreamed of destroying his sight if they had been tranquilly seated on the threshold of Jocasta's abode. Fatality shrinks back abashed from the should that has more than once conquered her; there are certain disasters she dare not send forth when this soul is near; and the sage, as he passes by, intervenes in numberless tragedies.
13. The mere presence of the sage suffices to paralyse destiny; and of this we find proof in the fact that there exists scarce a drama wherein a true sage appears; when such is the case, the event needs must halt before reaching bloodshed and tears. Not only is there no drama wherein sage is in conflict with sage, but indeed there are very few whose action revolves round a sage. And truly, can we imagine that an event shall turn into tragedy between men who have earnestly striven to gain knowledge of self? But the heroes of famous tragedies do not question their souls profoundly; and it follows therefrom that the beauty the tragic poet presents is only a captive thing, is fettered with chains; for were his heroes to soar to the height the real hero would gain, their weapons would fall to the ground, and the drama itself become peace--the peace of enlightenment. It is only in the Passion of Christ, the Phaedo, Prometheus, the murder of Orpheus, the sacrifice of Antigone--it is only in these that we find the drama of the sage, the solitary drama of wisdom. But elsewhere it is rarely indeed that tragic poets will allow a sage to appear on the scene, though it be for an instant. They are afraid of a lofty soul; for they know that events are no less afraid, and that a murder committed in the presence of the sage seems quite other than the murder committed in the presence of those whose soul still knows not itself. Had Oedipus possessed the inner refuge that Marcus Aurelius, for instance, had been able to erect in himself--a refuge whereto he could fly at all times--had he only acquired some few of the certitudes open to every thinker--what could destiny then have done? What would she have entrapped in her snares? Would they have contained aught besides the pure light that streams from the lofty soul, as it grows more beautiful still in misfortune?
But where is the sage in Oedipus? Is it Tiresias? He reads the future, but knows not that goodness and forgiveness are lords of the future. He knows the truth of the gods, but not the truth of mankind. He ignores the wisdom that takes misfortune to her arms and would fain give it of her strength. Truly they who know still know nothing if the strength of love be not theirs; for the true sage is not he who sees, but he who, seeing the furthest, has the deepest love for mankind. He who sees without loving is only straining his eyes in the darkness.
14. We are told that the famous tragedies show us the struggle of man against Fate. I believe, on the contrary, that scarcely a drama exists wherein fatality truly does reign. Search as I may, I cannot find one which exhibits the hero in conflict with destiny pure and simple. For indeed it is never destiny that he attacks; it is with wisdom he is always at war. Real fatality exists only in certain external disasters-as disease, accident, the sudden death of those we love; but INNER FATALITY there is none. Wisdom has will power sufficient to rectify all that does not deal death to the body; it will even at times invade the narrow domain of external fatality. It is true that we must have amassed considerable and patient treasure within us for this will power to find the resources it needs. _