What Is Man? and Other Essays Part 16

O.M. He had to satisfy his master-that is to say, his temperament, his Spiritual Appet.i.te-and it preferred books to money. Are there other cases?

Y.M. Yes, the hermit.

O.M. It is a good instance. The hermit endures solitude, hunger, cold, and manifold perils, to content his autocrat, who prefers these things, and prayer and contemplation, to money or to any show or luxury that money can buy. Are there others?

Y.M. Yes. The artist, the poet, the scientist.

O.M. Their autocrat prefers the deep pleasures of these occupations, either well paid or ill paid, to any others in the market, at any price. You _realize _that the Master Pa.s.sion-the contentment of the spirit-concerns itself with many things besides so-called material advantage, material prosperity, cash, and all that?

Y.M. I think I must concede it.

O.M. I believe you must. There are perhaps as many Temperaments that would refuse the burdens and vexations and distinctions of public office as there are that hunger after them. The one set of Temperaments seek the contentment of the spirit, and that alone; and this is exactly the case with the other set. Neither set seeks anything _but _the contentment of the spirit. If the one is sordid, both are sordid; and equally so, since the end in view is precisely the same in both cases. And in both cases Temperament decides the preference-and Temperament is born, not made.

Conclusion

O.M. You have been taking a holiday?

Y.M. Yes; a mountain tramp covering a week. Are you ready to talk?

O.M. Quite ready. What shall we begin with?

Y.M. Well, lying abed resting up, two days and nights, I have thought over all these talks, and pa.s.sed them carefully in review. With this result: that... that... are you intending to publish your notions about Man some day?

O.M. Now and then, in these past twenty years, the Master inside of me has half-intended to order me to set them to paper and publish them. Do I have to tell you why the order has remained unissued, or can you explain so simply a thing without my help?

Y.M. By your doctrine, it is simplicity itself: outside influences moved your interior Master to give the order; stronger outside influences deterred him. Without the outside influences, neither of these impulses could ever have been born, since a person's brain is incapable or originating an idea within itself.

O.M. Correct. Go on.

Y.M. The matter of publishing or withholding is still in your Master's hands. If some day an outside influence shall determine him to publish, he will give the order, and it will be obeyed.

O.M. That is correct. Well?

Y.M. Upon reflection I have arrived at the conviction that the publication of your doctrines would be harmful. Do you pardon me?

O.M. Pardon you? You have done nothing. You are an instrument-a speaking-trumpet. Speaking-trumpets are not responsible for what is said through them. Outside influences-in the form of lifelong teachings, trainings, notions, prejudices, and other second-hand importations-have persuaded the Master within you that the publication of these doctrines would be harmful. Very well, this is quite natural, and was to be expected; in fact, was inevitable. Go on; for the sake of ease and convenience, stick to habit: speak in the first person, and tell me what your Master thinks about it.

Y.M. Well, to begin: it is a desolating doctrine; it is not inspiring, enthusing, uplifting. It takes the glory out of man, it takes the pride out of him, it takes the heroism out of him, it denies him all personal credit, all applause; it not only degrades him to a machine, but allows him no control over the machine; makes a mere coffee-mill of him, and neither permits him to supply the coffee nor turn the crank, his sole and piteously humble function being to grind coa.r.s.e or fine, according to his make, outside impulses doing the rest.

O.M. It is correctly stated. Tell me-what do men admire most in each other?

Y.M. Intellect, courage, majesty of build, beauty of countenance, charity, benevolence, magnanimity, kindliness, heroism, and-and-

O.M. I would not go any further. These are elementals. Virtue, fort.i.tude, holiness, truthfulness, loyalty, high ideals-these, and all the related qualities that are named in the dictionary, are _made of the elementals, _by blendings, combinations, and shadings of the elementals, just as one makes green by blending blue and yellow, and makes several shades and tints of red by modifying the elemental red. There are several elemental colors; they are all in the rainbow; out of them we manufacture and name fifty shades of them. You have named the elementals of the human rainbow, and also one blend -heroism, which is made out of courage and magnanimity. Very well, then; which of these elements does the possessor of it manufacture for himself? Is it intellect?

Y.M. No.

O.M. Why?

Y.M. He is born with it.

O.M. Is it courage?

Y.M. No. He is born with it.

O.M. Is it majesty of build, beauty of countenance?

Y.M. No. They are birthrights.

O.M. Take those others-the elemental moral qualities-charity, benevolence, magnanimity, kindliness; fruitful seeds, out of which spring, through cultivation by outside influences, all the manifold blends and combinations of virtues named in the dictionaries: does man manufacture any of those seeds, or are they all born in him?

Y.M. Born in him.

O.M. Who manufactures them, then?

Y.M. G.o.d.

O.M. Where does the credit of it belong?

Y.M. To G.o.d.

O.M. And the glory of which you spoke, and the applause?

Y.M. To G.o.d.

O.M. Then it is _you _who degrade man. You make him claim glory, praise, flattery, for every valuable thing he possesses-_borrowed _finery, the whole of it; no rag of it earned by himself, not a detail of it produced by his own labor. _You _make man a humbug; have I done worse by him?

Y.M. You have made a machine of him.

O.M. Who devised that cunning and beautiful mechanism, a man's hand?

Y.M. G.o.d.

O.M. Who devised the law by which it automatically hammers out of a piano an elaborate piece of music, without error, while the man is thinking about something else, or talking to a friend?

Y.M. G.o.d.

O.M. Who devised the blood? Who devised the wonderful machinery which automatically drives its renewing and refreshing streams through the body, day and night, without a.s.sistance or advice from the man? Who devised the man's mind, whose machinery works automatically, interests itself in what it pleases, regardless of its will or desire, labors all night when it likes, deaf to his appeals for mercy? G.o.d devised all these things. I have not made man a machine, G.o.d made him a machine. I am merely calling attention to the fact, nothing more. Is it wrong to call attention to the fact? Is it a crime?

Y.M. I think it is wrong to _expose _a fact when harm can come of it.

O.M. Go on.

Y.M. Look at the matter as it stands now. Man has been taught that he is the supreme marvel of the Creation; he believes it; in all the ages he has never doubted it, whether he was a naked savage, or clothed in purple and fine linen, and civilized. This has made his heart buoyant, his life cheery. His pride in himself, his sincere admiration of himself, his joy in what he supposed were his own and una.s.sisted achievements, and his exultation over the praise and applause which they evoked-these have exalted him, enthused him, ambitioned him to higher and higher flights; in a word, made his life worth the living. But by your scheme, all this is abolished; he is degraded to a machine, he is a n.o.body, his n.o.ble prides wither to mere vanities; let him strive as he may, he can never be any better than his humblest and stupidest neighbor; he would never be cheerful again, his life would not be worth the living.

O.M. You really think that?

Y.M. I certainly do.