Friday, November 30, 2012

4 Tips I Used To Keep My Calm.

4 Tips I Used To Keep My Calm.

Gretchen Rubin
Bestselling author; Blogger

I felt rattled.

I found out I made a mistake in something I wrote. It was fixed, but it always rattles me to discover that I made a mistake.

I found out I have to review a document in a short period of time. It won't be hard, but it always rattles me to have a short deadline. (One reason I've never been a journalist: I hate deadlines.)

There have been some changes to our family schedules. Nothing major, but it always rattles me to have to juggle the calendar.

I realized I was rattled, and instead of allowing myself to become short-tempered (highly likely), I ran through some of my easier tips for staying cool.

1. I took ten minutes to clean up my office. Getting paperwork under control makes me feel more in control of my life generally.

2. I made a list. Now I don't have to worry about forgetting something important, plus I get the morale-booster of being able to cross off items.

3. I took a few minutes to be silly with my family. Acting light-hearted makes me feel more light-hearted, and seeing them in a good mood lifts my spirits.

4. I exercised. I always feel calmer when I exercise. In fact, that's probably the main reason I exercise. (Here are some tips if you have trouble prodding yourself to exercise.)

How about you? What strategies do you follow if you need to calm yourself down–in a hurry?

Edited by: Lawyer Asad


Thursday, November 29, 2012

Your secret energy source - boost it! Another gift for you.


Your secret energy source - boost it! Another gift for you.

I hope you've had a chance to download my free gift, "Strategic Goal Setting for Success Guide" – and that you're well on your way to creating the plan you will follow straight to the success you deserve.

(If you haven't, you can get it now, here: Download Strategic Goal Setting for Success Guide)

Now, I want to let you know about another gift I have for you.

If I told you I could predict your performance in almost everything you do, you'd probably wonder how, right?

Self-esteem – the level to which you respect and value yourself as an important, worthwhile person – is THE critical factor that determines your ability to succeed.

I've created a brand new video, "The 6 Elements of Self-Esteem," to let you in on the secret for accessing this secret energy source, and you can watch it right now, free.

Watch it here.

 

People with high self-esteem feel terrific about themselves and their lives – and become the absolute best possible versions of themselves.

When you watch "The 6 Elements of Self-Esteem," you discover:

  • The HUGE effect self-esteem has on you, from dealing with daily life to experiencing healthy relationships
  • My simple formula for self-esteem – and how to use it to assure maximum performance
  • Exactly what you can do to build your self-esteem – and improve your results in every area of your life
  • The real secret to reducing your stress: the 2 aspects of your life which must align
  • A simple, yet powerful way to keep yourself motivated and moving forward
  • And more…

"The 6 Elements of Self-Esteem" contains everything you need to know to nurture your own self-esteem – and therefore improve the results you experience in every area of your life.  

Here's that link again: View my complimentary "The 6 Elements of Self-Esteem" here, and ensure this critical success factor is included in your personal success formula. 

To your success – and your self-esteem,

 


Circulated by: Lawyer Asad

Corporations Want Obama's Winning Formula

Corporations Want Obama's Winning Formula



By Joshua Green


The day after the election, Mitt Romney returned to his Boston headquarters because, he told a friend, his campaign staff needed help: "I have 
400 people to get great jobs for." President Obama's team, having built a tech-centric juggernaut that outperformed expectations, will need no such
 assistance. "The next morning," Jim Messina, his campaign manager, says, "corporate America, Silicon Valley were knocking down the door trying to
hire these guys."
It's easy to see why. With the economy struggling and Obama no longer a tribune of hope and change, the press narrative of the campaign was that 

Democrats had cooled on the president and might not turn out to re-elect him. "Instead," says Teddy Goff, digital director of Obama 
for America, "if you look at the numbers, we raised more money online this time than last time, had more donors, more volunteers, registered more people to vote online, and did all kinds of revolutionary stuff through Facebook (FB) and Twitter." The campaign says donors increased from 3.95 million to 44 million, fundraising online rose from $500 million to $690 million, and online voter registration jumped by 50 percent. Once all the votes are 
counted, about 1.25 million more young people will have supported Obama in 2012 than in 2008, when his ability to turn out 18- to 24-year-olds was 
hailed as revolutionary. As the final tally approaches, Obama's margin of victory is more than 4 million votes and rising.

Were Obama's weaknesses exaggerated? Or was his campaign so ruthlessly effective that it overcame them? Judging from the run on talent—Oba
ma's team won't say which companies have come calling—many in the private sector think it was the latter. "This is seen as the best-run campaign ever," says Google (GOOG) Executive Chairman Eric Schmidt, an informal campaign adviser. "And there's a lot of carry-over from political tactics to
business tactics." In particular, the technological and data-analytics advances that drove the reelection effort could have significant commercial
applications.

One of the Obama team's first principles was its belief that social media have suffused the culture to a point that it can serve as a primary 
platform to raise money and reach voters. Sometimes this entailed applying marketing techniques to politics, such as Messina's widely ridiculed
decision to take Vogue Editor-in-Chief Anna Wintour's advice and create an Obama fashion line to raise money. "That ended up bringing in just 
north of $40 million," Messina says.

More often, the campaign developed its own methods. Last year the tech team noticed that while a quarter of the clicks on its fundraising e-mails were
from mobile devices, only a handful yielded donations—a common problem for political campaigns. That led to a pair of innovations: a redesign that 
allowed the website to render easily on any screen and a "quick-donate" program that stored financial information so repeat givers could pay with a
single click.

This became hugely profitable. According to data shared exclusively with Bloomberg Businessweek, "one-click" donors gave four times as often—and
three times as much money—as those solicited the traditional way. The 1.5 million one-click donors gave $115 million, or about $75 million more than
tests indicated they would have otherwise. Many of the donations came via phone. "We'd send texts saying 'Reply back with a number and that's how
much we'll charge your saved account,' " says Goff. "We had people giving $1,000 via text."

An even more significant achievement was the collation of vast amounts of data used to motivate voters. "The biggest idea we brought to bear was
integrating data and then acting on what it told us," says Dan Wagner, who ran the analytics team. "Through the single database we built, we could tie
everything together and make an assessment based on all of somebody's online activities, whether or not what we were doing was actually producing
offline outcomes."

This powered the "targeted-sharing" program that Messina and others believe was the true innovation that helped drive such surprisingly high turnout.
 
The campaign's Orwellian knowledge of the electorate—its deep understanding of precisely what, or whom, would motivate someone to act on  Obama's behalf—was such that it could get supporters to appeal to wavering or unreliable friends and acquaintances with individually tailored messages.
 
"Politics is a direct-response business," Goff says. People do things if you ask them to do it, and for the most part don't do it if you don't ask."Often these requests were made through Facebook, mobile, or an
other online medium, which made it particularly effective for contacting young voters. "Of our turnout targets 29-and-under, half couldn't
 be reached by phone, either because they didn't have one or we didn't have their number," Goff says. "Yet we were able to reach 85 percent of them through targeted sharing. Almost everyone is on Facebook." He estimates that 5 million voters were contacted this way—more than Obama's margin of victory. "All of these things are characteristic of the way the next generation of social and mobile apps are going to evolve," says Schmidt.

What first excited marketers about social media was that a friend's endorsement was a more powerful, and therefore valuable, motivator than 
traditional forms of advertising—seeing someone you know rave about

Pepsi (PEP) on his Facebook wall makes you more likely to try it than a newspaper ad would. What businesses find so tantalizing about the Obama campaign is that it has advanced this phenomenon to its next iteration: Your friend isn't just raving about Pepsi; he's telling you, in language and images likely to resonate with you, that you should be drinking Pepsi, too. The fundamental building block to targeted sharing is an overlay of the voter
 file and the social graph," says Goff. "If you apply that same concept—the social graph and consumer data—then almost any company stands to ga
in something."

Of course, few people would feel moved to take action for Pepsi in the same way they did for Obama. Unless, that is, the civic purpose that impelled 
Obama's supporters could be synthesized by businesses selling products instead of candidates, possibly through games or rewards programs that give users an incentive to evangelize to their friends. "This offers real opportunities for people to interact with their networks within the context
of a brand," says Joe Rospars, Obama's chief digital strategist, whose company, Blue State Digital, runs social media campaigns for companies 
including Ford (F) and the Green Bay Packers.

Those intrigued by the commercial possibilities for what the campaign pioneered include Google's Schmidt, who is considering hiring or funding
members of the team. "I've talked about it," he says. "We haven't done anything yet, but we'll see." It could take a while. Having worked non-stop
for 18 months, most of Obama's staff is celebrating by going on vacation.

The bottom line: Obama's ground breaking operation raised $190 million more online than in 2008 and turned out an estimated 1.25 million more 
youth voters
.



Edited by: Lawyer Asad







Wednesday, November 28, 2012

Free book helps you master your sleep for maximum productivity.

Free book helps you master your sleep for maximum productivity.

Today, I'd like to give you a free book that
shows you how to overcome insomnia, improve
the quality of your sleep and master the
power nap.

It's called "Sleep Like A Pro" and you can
download it here:

http://20daypersuasion.com/sleeppro.htm

Inside this ebook, you will learn:

- How to use "power naps" to rocket your
productivity.

- How to attain better sleep through
physical exercise.

- How to use foods to improve sleep.

- How to better your sleep with visualization.

- How to use effective relaxation techniques
and aromatherapy to address sleep problems.

- And More!

Download it now at:
http://20daypersuasion.com/sleeppro.htm

Hope you benefit from this ebook and please
let me know if there's anything I can help
you with.

Kindest Regards,
Michael Lee

Circulated by: Lawyer Asad

Embrace Change or Die

Embrace Change or Die



Steve Anderson

Leading Authority on Insurance Agency Technology Productivity and Profits



I have used the above quote in many of my presentations over the last

several years. Like many of you, I lived through the "technology-driven"

changes over the past 25 years, and they seemed anything but small and

slow. Yet, the changes in just the last five years have been dramatic.

Facebook, Twitter, LinkedIn, the Kindle, iPhones, and iPads did not exist
 

or were very new just five years ago. And the list goes on.



The world adopts technology and new ideas at a much faster pace than ever
 

before. Facebook introduces new changes and features constantly. Google and
 

LinkedIn are changing the look and feel of profiles.



Millions of people immediately adapted and adopted these new options. In

fact, we have come to expect this kind of dynamic change. This fast pace

has created a lot of opportunity for some and is—or will be the demise of others.

But human beings—and the way we work with and manage each other have not 

changed and adapted nearly as quickly. That is one of the major challenges
 
for insurance organizations today. The big question for leaders of 

insurance organizations today is how they handle the adoption of technology
 

inside their organizations. How well do employees adapt and succeed. And

the leaders of the future will likely be those who are flexible enough to
 

move with these fast changes.



What does that mean? It means that as a leader you still need to know where
 

you want to take your organization, but you no longer have the luxury of

planning the trip all the way to its final destination. Do you remember the
 

5 and 10 year plans? Today, they just might be a big waste of time.



If you're going to survive in this new faster race, you will have to be

able to adapt and do so quickly. In the "good old days" business plans

plotted the course from A to Z by connecting all the dots and creating a

linear path that was easy to follow. A connects to B that connects to C and so forth.

In this transformed economy, A connects to B and C might be something 

completely different than it was just a few months ago. As a matter of

fact, C might not even be there at all. Unless you're able to not only live

with ambiguity but also embrace and anticipate change, you're going
 to have a much harder time keeping up.

What are the implications? More than ever before, insurance organizations
 
have to know who they are and what they want because the how of their 

plans will be a constantly moving target. This can be frustrating to a lot
 

of people, but it's also exciting and dynamic for those who learn to

embrace change, try new ideas, and are willing to discard ideas and systems
 
that no longer deliver results.

The cost of inertia has just gone up. Way up.

How are you (and your organization) keeping up with change?



Edited by: Lawyer Asad

Tuesday, November 27, 2012

The "Master Skill" of success: do you have it? [A gift for you]





The "Master Skill" of success: do you have it? [A gift for you]

Do you know exactly what you want in life?

If so, do you have a concrete plan for achieving it?

I consider goal-setting the "master skill" of success. If you develop this single skill, you're practically guaranteed to achieve everything you want to in life. To help you do just that, I've put together a special gift for you: the "Strategic Goal Setting for Success Guide."

Download yours free, today.

In this 9-page, workbook-style guide, I lead you through the process of gaining complete clarity about what you want in every area of your life. Then, I help you create a solid, workable plan for getting it.

It IS that simple, and it's also a very powerful way to achieve everything you want.

When you fill out the "Strategic Goal Setting for Success Guide," you complete exercises that help you:

  • Gain clarity about what you really want – without limitations of any kind
  • Discover the 7 areas in which you must define your goals, for maximum fulfillment and satisfaction
  • Define your goals in each of those areas, so you can begin working toward them
  • Develop a powerful new mindset that lays the foundation for confidence, self-discipline, and determination
  • Begin to create a working plan for taking daily steps toward achieving your goals   
  • Learn the single most important quality of high performing people – and use it

The "Strategic Goal Setting Guide" gives you exactly what you need to begin honing goal-setting – the "master skill" of success. When you do, you become unstoppable.

Here's that link again where you can download your complimentary "Strategic Goal Setting for Success Guide," and get started today creating the life you truly want.

Download it here.

To your success – through goal-setting,



Brian Tracy

Brought to you by: Lawyer Asad

Monday, November 26, 2012

A True Story of Human Empowerment & Faith

A True Story of Human Empowerment & Faith
To mark the International Day for the Elimination of Violence against Women

November 25th is marked as the International Day for the Elimination of Violence against Women. Here is a real life story behind one of the popular faces in the fashion world.

Story of Neera Chopra, mother of Pooja Chopra (Miss India - 2009)

"I don't know where to begin... they were terrible times. My husband was well-placed, but the marriage had begun to sink almost as soon as it began. Like most women do, I tried to work against all the odds . 

My in-laws insisted everything would be alright if I had a son. My first child was a daughter, and that didn't do me any good... but I couldn't walk out. I had lost my father, my brother was in a not-so-senior position in Bata. I didn't want to be a burden on my family and continued to live in my marital home in Kolkata. 

I looked after my mother-inlaw, who was suffering from cancer, and while bathing her, I would tell myself she would bless me and put things right. 

I don't know how I tolerated it all. The least a man can do, if he must philander, is to not flaunt his women in his wife's face. Then began the manhandling. I still wanted my marriage to survive. I was a pure vegetarian and learnt to cook non-vegetarian delicacies thinking it would please him. 

Then, I was pregnant again. When Pooja was eight months in my womb, my husband brought a girl to the house and announced he would marry her. I thought of killing myself. I hung on the slight hope that if the baby was a boy, my marriage could be saved. 

When Pooja was born a girl, for three days, nobody came to the hospital. There was a squadron leader's wife on the opposite bed, who was kind enough to give me baby clothes for Pooja to wear. When she was 20 days old, I had to make a choice. I left the house with my girls — Pooja and Shubra, who was seven then. I haven't seen my husband since. I promised myself, even if we had just one bread, we would share it, but together. 

I began life in Mumbai with the support of my mother, brother, who was by then married. It wasn't the ideal situation, especially when he had children — space, money, everything was short. I began work at the Taj Colaba and got my own place. How did I manage? Truth be told, I would put a chatai on the floor, leave two glasses of milk and some food, and bolt the door from outside before going to work. I would leave the key with the neighbours and tell the kids to shout out to them when it was time to leave for school. 

Their tiny hands would do homework on their own, feed themselves on days that I worked late. My elder daughter Shubhra would make Pooja do her corrections... This is how they grew up. At a birthday party, Pooja would not eat her piece of cake, but pack it and bring it home to share with her sister. When Shubhra started working, she would skip lunch and pack a chicken sandwich that she would slip in her sister's lunchbox the next day. 

I used to pray, "God, punish me for my karma, but not my innocent little kids. Please let me provide them the basics." I used to struggle for shoes, socks, uniforms. I was living in Goregaon. Pooja would walk four bus stops down to the St Thomas Academy. Then, too little to cross the road, she would ask a passerby to help her. I had to save the bus money to be able to put some milk in their bodies. 

Life began to change when I got a job for Rs 6,000 at the then Goa Penta. Mr Chhabra, the owner, and his wife, were kind enough to provide a loan for me. I sent my daughters to my sister's house in Pune, with my mother as support. I spent four years working in Goa while I saved to buy a small one-bedroom house in Pune (where the family still lives). I would work 16-18 hours a day, not even taking weekly offs to accumulate leave and visit my daughters three or four times a year. 

Once I bought my house and found a job in Pune, life began to settle. I worked in Hotel Blue Diamond for a year and then finally joined Mainland China — which changed my life. The consideration of the team and management brought me the stability to bring them up, despite late hours and the travelling a hotelier must do. 

Shubhra got a job in Hotel Blue Diamond, being the youngest employee there while still in college, and managed to finish her Masters in commerce and her BBM. Today, she is married to a sweet Catholic boy who is in the Merchant Navy and has a sweet daughter. 

I continue to finish my day job and come home and take tuitions, as I have done for all these years. I also do all my household chores myself. 

Through the years, Shubhra has been my anchor and Pooja, the rock. Pooja's tiny hands have wiped away my tears when I broke down. She has stood up for me, when I couldn't speak for myself. Academically brilliant, she participated in all extra-curricular activities. When she needed high heels to model in, she did odd shows and bought them for herself. 

When I saw Pooja give her speech on TV, I knew it came from her heart. I could see the twinkle in her eye. And I thought to myself as she won "My God, this is my little girl." God was trying to tell me something. 

Today, I've no regrets. I believe every cloud has a silver lining. As a mother, I've done nothing great."
------------------------------------------------------------------------------

Pooja Chopra won the 2009 edition of Miss India.

Pantaloons Femina Miss India Pooja Chopra's mother promised 'One day, this girl will make me proud'. Pooja speaks on fulfilling that promise: "When I was 20 days old, my mother was asked to make a choice. It was either me — a girl child, or her husband. She chose me. As she walked out she turned around and told her husband, 'One day, this girl will make me proud'. That day has come. Her husband went on to marry a woman who gave him two sons. Today, as I stand here a Miss India, I don't even know if my father knows that it is me, his daughter, who has set out to conquer the world, a crown on my head. Our lives have not been easy, least so for my mother. Financially, emotionally, she struggled to stay afloat, to keep her job and yet allow us to be the best that we could be. I was given only one condition when I started modelling — my grades wouldn't drop. 

All the girls in the pageant worked hard, but my edge was my mother's sacrifice, her karma. Today, when people call to congratulate me, it's not me they pay tribute to, but to her life and her struggle. My mother is the true Woman of Substance. She is my light, my mentor, my driving force."

Sunday, November 25, 2012

How to SKYROCKET Your Love Life

How to SKYROCKET Your Love Life

It's not often that I'm this impressed, but this video really made me say 'Wow'
 
Inside this short video you'll discover one simple skill that will skyrocket your love-life success.
 
If you've ever been with someone who has lost interest in you...
 
...If you've ever struggled to spark, escalate and maintain long term attraction with that one person who you REALLY like or love...
 
 
Don't miss this, it won't be online for long
 
Enjoy!
 
To Your Success,
Yee Shun-Jian
Founder and Chief Happiness Officer,
RichGrad.com
101PowerfulAffirmations.com

Circulated by: Lawyer Asad

The Perfect Job Interview in 8 Simple Steps

The Perfect Job Interview in 8 Simple Steps

Jeff Haden
Ghostwriter and Inc.com columnist


You landed the interview. Awesome! Now don't screw it up.

I've interviewed thousands of people for jobs ranging from entry-level to executive. Easily  three-fourths of the candidates made basic interviewing mistakes.

Did I still hire some of them? Absolutely... but never count on your qualifications and experience to outweigh a bad interview.

Here are eight practical ways to shine:

Be likable. Obvious? And critical. Making a great first impression and establishing a real connection is everything. Smile, make eye contact, be enthusiastic, sit forward in your chair, use the interviewer's name.... Be yourself, but be the best version of yourself you possibly can. We all want to work with people we like and who like us. Use that basic fact to your advantage. Few candidates do.
Never start the interview by saying you want the job. Why? Because you don't know yet. False commitment is, well, false. Instead...
Ask questions about what really matters to you. (Here are five questions great job candidates ask.) Focus on making sure the job is a good fit: Who you will work with, who you will report to, the scope of responsibilities, etc. Interviews should always be two-way, and interviewers respond positively to people as eager as they are to find the right fit. Plus there's really no other way to know you want the job. And don't be afraid to ask several questions. As long as you don't take completely take over, the interviewer will enjoy and remember a nice change of pace.
Set a hook. A sad truth of interviewing is that later we often don't remember a tremendous amount about you -- especially if we've interviewed a number of candidates for the same position. Later we might refer to you as, "The guy with the alligator briefcase," or, "The lady who did a Tough Mudder," or, "The guy who grew up in Panama." Sometimes you may be identified by hooks, so use that to your advantage. Your hook could be clothing (within reason), or an outside interest, or an unusual fact about your upbringing or career. Hooks make you memorable and create an anchor for interviewers to remember you by -- and being memorable is everything.
Know what you can offer immediately. Researching the company is a given; go a step farther and find a way you can hit the ground running or contribute to a critical area. If you have a specific technical skill, show how it can be leveraged immediately. But don't say, for example, "I would love to be in charge of revamping your social media marketing." One, that's fairly presumptuous, and two, someone may already be in charge. Instead, share details regarding your skills and say you would love to work with that team. If there is no team, great -- you may be put in charge. If there is a team you haven't stepped on any toes or come across as pushy. Just think about what makes you special and show the benefits to the company. The interviewer will be smart enough to recognize how the project you bring can be used.
Don't create negative sound bites. Interviewers will only remember a few sound bites, especially negative ones. If you've never been in charge of training, don't say, "I've never been in charge of training." Say, "I did not fill that specific role, but I have trained dozens of new hires and created several training guides." Basically, never say, "I can't," or "I haven't," or "I don't." Share applicable experience and find the positives in what you have done. No matter what the subject, be positive: Even your worst mistake can be your best learning experience.
Ask for the job based on facts. By the end of the interview you should have a good sense of whether you want the job. If you need more information, say so. Otherwise use your sales skills and ask for the job. (Don't worry; we like when you ask.) Focus on specific aspects of the job: Explain you work best with teams, or thrive in unsupervised roles, or get energized by frequent travel.... Ask for the job and use facts to prove you want it -- and deserve it.
Reinforce a connection with your follow-up. Email follow-ups are fine; handwritten notes are better; following up based on something you learned during the interview is best: An email including additional information you were asked to provide, or a link to a subject you discussed (whether business or personal.) The better the interview -- and more closely you listened -- the easier it will be to think of ways you can make following up seem natural and unforced. And make sure you say thanks -- never underestimate the power of gratitude.

Edited by: Lawyer Asad

Saturday, November 24, 2012

Subliminal Techniques

Subliminal Techniques

Subliminal stimuli are said to be any sensory stimuli below the threshold for conscious perception. The classic experiments with subliminal techniques involved flashing words like "popcorn" or "buy a cold drink" on a movie screen for a duration that was too short for the conscious mind to pick up, but with the assumption that the words would be seen and responded to at a subconscious level. Supposedly sales of popcorn and rinks went up when using this technique, but the experiments were largely discredited later when the methodology was found to be suspect.

How much we are influenced by sounds we can't quite hear and things we can't quite see is still an unsettled area of psychological science. But the word subliminal has a more general meaning as well. It can simply refer to any influences which are not consciously recognized. This includes many things which are in plain sight, and the manipulation of language in ways that affect the hearer without his or her awareness. In other words, the stimuli might be consciously recognizable, but the effects may not be. With that in mind, here are a couple examples of subliminal techniques.

Make Yourself Seem Warmer

According to Ruud Custers, a psychology professor at Utrecht University in The Netherlands, research shows that if someone is holding warm cup of coffee or in a warm room while with you, that person will think of you are a warmer (nicer) person. The converse is true of cold drinks and rooms, by the way. So if you want to impress someone you are just getting to know, you might consider meeting in a warm room or handing her a cup of tea. In any case avoid cold places.

Convince With a Word

Want to convince somebody to do something? There is a simple psychological trick that has been proven to work; just provide a reason for the request. For example, consider the experiment done by Social psychologist Ellen Langer (and this is an experiment you could try yourself). According to an article in Natural News;

"...she asked to cut in line to use a copy machine. She tested three different ways of asking, and recorded the results:

Excuse me, I have five pages. May I use the Xerox machine? 60% said OK.

Excuse me, I have five pages. May I use the Xerox machine because I'm in a rush? 94% said OK.

Excuse me, I have five pages. May I use the Xerox machine because I have to make some copies? 93% said OK."

Just saying "because I'm in a rush" or "because I have to make some copies" resulted in much higher compliance with the request, suggesting that the actual reason wasn't the important factor. The word "because" was the key element. After all, saying "because I have to make some copies" should be irrelevant (what else would one need a copy machine for?). We are conditioned to consider a request more important if we hear "because" (or perhaps any words indicating a reason).

Smiling as a Subliminal Technique?

This last example is from Chapter 1 (Subliminal Persuasion Techniques You Can Use Today) in my e-book, "You Aren't supposed to Know," which is part of the Secrets Package. The chapter starts...

A smile can be a form of subliminal persuasion, assuming the person who is persuaded is not consciously aware that they were influenced by it. In fact, it has been shown in studies that patrons of bars buy more drinks and tip more if the bartender smiles at them. No real surprise there, but still a valuable tool for any waiters, waitresses and bartenders who haven't yet put this income booster to work consistently.

Using subliminal techniques on people to get them to take a particular action or to manipulate their feelings can be unethical, but it does depend somewhat on the intent. After all, we try to convince family and friends to do things all the time without announcing to them that we are trying to influence their decisions, and without specifying the techniques we use (we just aren't aware of them as techniques most of the time). You will have to decide for yourself when it is appropriate to use this kind of knowledge (my general rule is that the intent has to be good and there also has to be a good reason not to use a more conscious approach to influencing someone).


Edited by: Lawyer Asad

Friday, November 23, 2012

Keeping Yourself Positive



Keeping Yourself Positive

Did you know that the most important thing you do for your success is to take control of the suggestive elements in your environment? Be sure that what you are seeing and listening to is consistent with the goals you want to achieve.

Listen Your Way to Success

Listen to educational audio programs in your car. The average person drives 12,000 to 25,000 miles per year which works out to between 500 and 1,000 hours per year that the average person spends in his or her car. You can become an expert in your field by simply listening to educational audio programs as you drive from place to place.

Take Courses in Your Field

Attend seminars given by experts in your field. Take additional courses and learn everything you possibly can. Learn from the experts. Ask them questions, write them letters, read their books, read their articles and listen to people with proven track records in the area in which you want to be successful.

Get Around the Right People

Associate only with positive, success-oriented people. Get around winners. As we say, fly with the eagles. You can't fly with the eagles if you keep scratching with the turkeys. Get away from the go-nowhere types and above all, get away from negative people. Get away from negative coworkers. If you've got a negative boss, seriously consider changing jobs. Associating on a regular basis with negative people is enough in itself to condemn you to a life of underachievement, frustration and failure. Associate only with positive people. Get around winners.


Visualize Your Goals

The last thing before you sleep and the first thing in the morning, think about and visualize your goals as realities. See your goal as though it already existed. Your subconscious mind is only activated by affirmations and pictures that are received in the present tense. See your goal vividly just before you go to sleep. See yourself performing at your best. See the situations that you're facing working out exactly the way you want them to.

Feed Yourself Mental Pictures

See yourself living the kind of life that you want to live. See yourself with the kind of relationships, the kind of health, the kind of car, the kind of home you really want. Visualize just before you fall asleep at night. The first thing you do when you get up in the morning is to feed yourself mental pictures. Those are the two times of the day when your subconscious mind is most receptive to new programming, when you fall asleep and when you wake up.

Action Exercises

Here are two things you can do, all day long, to keep your mind and emotions focused on your goals and financial success:

First, listen to audio programs in your car and when you travel around. Continue feeding your mind with a stream of high-quality, educational, motivational material that moves you toward your goal.

Second, resolve to associate with positive, optimistic people most of the time. Get around winners and get away from negative people who criticize, condemn and complain. This can change your life as much as any other factor.


Brian Tracy



Thursday, November 22, 2012

Top 10 Secrets of Personal Magnetism

Top 10 Secrets of Personal Magnetism

 

By Hamilton Miller/ Author of Elite Social Control

PTC's and Magnetic Statements are essential for mental domination, but they need the support of the Magnetic Moves.

The Magnetic Moves give it the final touch. Others may overlook many drawbacks you have, but not your failure to perform the Magnetic Moves.

These sweep everybody off their feet. It is obvious how tremendous they must be for mental domination.

The Magnetic Moves are easy to learn. Even people with below average intelligence can study them, apply them with little trouble, and gain phenomenally from them. 

With these, women with ordinary minds and looks have won choice husbands. Men of inferior birth have become the associates of presidents, kings, and queens. Nothing will make you more welcome anywhere. With these moves, con artists have pulled off amazing frauds, and men have been elevated to positions of affluence over men with far more ability.

How the Magnetic Moves Affect Others

The Magnetic Moves disarm the other person, lower his defenses, and throw him into rapport with you. If he is your superior, he favors you because he can't help himself. If he has to reprimand you, the words choke in his throat. 

With the Moves you appear as if you harbor no evil in you. That alone usually stifles resistance against you. The Moves may be called The Great Disarmer, the great neutralizer of hostile feelings against you.

There are 10 Secrets of the Magnetic Moves

Secret 1: The Non-Analytical Look 
When about to be introduced to anyone, show no shyness or unwillingness. Show respect and admiration for the person, instead, by envisioning him nobly and respectfully. Overlook everything detracting about him.

Completely ignore Bob's lesser height, irregular features, unsymmetrical figure, poor clothes, uneven teeth, poor dental work, missing limb, prominent mole, ugly scar – in fact, anything and everything about him which does not add to his appearance. Stay neutral and establish instant rapport with him.

If he believes you are not aware of his imperfections, he might conclude that you are not observant. But he will relax with you, and you need that for mental domination.

Nobody enjoys the psychoanalytical look when it is directed at him. It is an antisocial look and arouses resentment. It may be pardonable in a doctor because he has to diagnose, but in everyday life people prefer to hide their deficiencies.

Stare only at Bob's eyes to suggest to him that he has captured your full attention. That banishes the rest of him from view and stops you from studying him.

Secret 2: Drawing the Other Person Out of His Shell 
After expressing your pleasure in meeting Bob, flatter him with a Magnetic Statement. But don't usurp the conversation after that, unless he is tongue-tied or the silent type. Induce him to do most of the talking, particularly about himself, and give him your undivided attention.

You can't do this for long because it grows boring. But do it long enough to establish complete rapport between you and him.

Secret 3: Subtle Probing
As stated in a previous section, don't embarrass the other person with intimate questions. Praise something about him and let him elaborate on it if he is so inclined.

If you praise him for possessing broad shoulders, he might scoff and "admit" that he acquired them from playing sports in college. At once, exhibit interest in his education and ask him what college he attended. You would soon discover what he studied. From that you can guess his occupation – even his probable income.

Secret 4: How to Take Graceful Departures From People
Don't abruptly march off from a person you are conversing with. Say to Bob, first, "Will you excuse me? I'm late already. Good meeting you. See you again." If another group has already gathered around him and has eclipsed you, withdraw inconspicuously.

Secret 5: Retain Your Equanimity
Never give vent to rage or anger in social company. Slight or humiliate no one, even if he is unpleasant. Don't be a social sadist. Don't wound people's feelings.
Don't hit back by embarrassing others for slights, either actual or imagined, which you suffered at their hands. Revenge thinking, besides, changes your general demeanor to the unfriendly.

Secret 6: Show a Democratic Attitude Towards Others
At work especially, look down on no one in a subordinate position, even if he belongs to another department. Some day, he might be able to do you a big favor and save you a lot of hassle. An antisocial attitude, besides, gets talked about; and, once you are known for bad manners, people expect the worst of you and act aloof towards you.

Secret 7: Don't Brag
Don't brag about your income, as if your co-workers were paupers. If you are a woman, don't brag about your beauty. If others don't notice how attractive you are, forget it – there are others who will.

Secret 8: Be – Or Pretend to Be – a Good Listener
Don't adopt a know-it-all attitude. Appear always ready to listen. Don't pass for a simple-minded idiot who believes anything he is told; but don't act stubborn, nor as if impossible to influence either. People want you to listen to what they have to say. Don't turn your head when the other person presents his side of the question.
Even if he is misinformed, don't insult him by being rude. If he is long-winded, interrupt him with something he likes to hear about and then abruptly change the subject. If that is not easy to do at the time, turn pleasantly to someone else and ask for his or her opinion of the matter. Never start a quarrel with a person who is monopolizing the conversation.

Secret 9: Retain an Impartial Attitude
Don't turn, tongue in your cheek, to someone beside you and mutter sarcastically about the person who is monopolizing the conversation. It puts your listener in an embarrassing position. You compel him to take sides, and that is not sociable, even if he secretly agrees with you.

Refrain from all personal discussion. Mention nothing to your companion about his own private life, character, or ability to reason. Confine yourself to the subject being discussed and raise no controversial issue that could lead to a heated argument. Arguments incite people and curtail your power to influence them.

Secret 10: Reply to People with Words, Not Gestures
No mannerism antagonizes people more, nor labels you with a supercilious attitude sooner, than to reply to their statements with nods or shakes of the head. They wonder if you view them as animals or slaves. No slave would answer his master with nods or shakes of the head, but many a master might reply to his slave like that. So, don't insult others by replying to them with gestures instead of words, unless they are insufferable, and you wish to drive them away from you. Reply in words, even with "yes" or "no", or you will lose your mental domination over others fast.

Secret 11: Don't Push Your Way In and Take Over the Stage
Don't swagger up to people who are conversing and, with a booming voice, take over the stage. To those of sensitivity and refinement, such behavior is enraging.

Hamilton Miller is the Author of Elite Social Control

Wednesday, November 21, 2012

How Behavioral Science Propelled Obama's Win

How Behavioral Science Propelled Obama's Win
  
For the last couple of weeks, pundits have been analyzing why Obama won the 2012 election, not to mention how Romney's strategies led to a loss. One area that has received scant attention is the use of behavioral science and consumer persuasion techniques in the Obama campaign.

A group that calls itself "COBS," for "consortium of behavioral scientists," was one part of Obama's winning marketing strategy. Benedict Carey of the New York Times reports that a "dream team" of behavior researchers offered input and even helped create scripts for the Obama campaign.

The team was organized by Craig Fox, a behavioral economist at UCLA. It included experts like Robert Cialdini, professor emeritus at Arizona State University and author of the social science classic, Influence: The Psychology of Persuasion, and the University of Chicago's Richard Thaler, coauthor of Nudge.

One example of applied research in the Obama campaign drew on technique well-documented by Cialdini – the power of a written commitment to alter behavior:

Simply identifying a person as a voter, as many volunteers did — "Mr. Jones, we know you have voted in the past" — acts as a subtle prompt to future voting, said Dr. Cialdini, a foundational figure in the science of persuasion. "People want to be congruent with what they have committed to in the past, especially if that commitment is public," he said.

Many volunteers also asked would-be voters if they would sign an informal commitment to vote, a card with the president's picture on it. This small, voluntary agreement amplifies the likelihood that the person will follow through, research has found.

Another research-based technique was not to simply deny negative or false rumors. It's counter-intuitive, but studies have shown that denying misinformation can actually strengthen its credibility over time. For example, countering "Obama is a Muslim" with "No, President Obama is not a Muslim" increases the "Obama – Muslim" association by repetition. Instead, the campaign was advised to simply affirm that Obama is a Christian.

The article quotes Todd Rogers of the Kennedy School of government at Harvard, "In the way it used research, this was a campaign like no other." In the past, Rogers said, campaigns were more driven by intuition and advice from political gurus.

The Obama campaign would neither confirm nor deny working with the psychologists when contacted by the New York Times.

President Obama Holds Election Night Event In Chicago
CHICAGO, IL - NOVEMBER 06: U.S. President Barack Obama delivers his victory speech after being reelected for a second term at McCormick Place November 6, 2012 in Chicago, Illinois. Obama won reelection against Republican candidate, former Massachusetts Governor Mitt Romney.

Roger Dooley is the author of Brainfluence: 100 Ways to Persuade and Convince Consumers with Neuromarketing (Wiley, 2011). Find Roger on Twitter as @rogerdooley and at his website, Neuromarketing.

Brought to you by: Lawyer Asad
                                                                                                                                                                                                                                                                   

Tuesday, November 20, 2012

Coke's Facebook expert on how to build a "social" brand

Coke's Facebook expert on how to build a "social" brand

By Patricia Sellers T

 
In social media, Coke is it. Coca-Cola is the biggest consumer brand on Facebook (FB). At the Fortune Most Powerful Women Summit earlier this month, I interviewed Wendy Clark, SVP of  Integrated Marketing Communications and Capabilities at Coca-Cola (KO). The day before we hit the stage, Clark sent me an email to share her ideas. That email, which she wrote on the plane on her way to southern California, was so helpful and so smart that yesterday, after Coke reported its quarterly earnings, I pinged her to ask if she would let me share it with you. She graciously agreed. So here are Wendy Clark's seven rules for building a mega-brand in social media:

1. Be share-worthy in everything you do.
In a market that is now completely socially connected, we increasingly are thinking about our audience in two ways: our Initial Audience--those we can reach directly (52 MM Facebook fans, 600k Twitter followers, 18MM My Coke rewards members, etc)--and our Ultimate Audience, which is those people whom our Initial Audience can reach for us. For Coca-Cola, our Facebook fans are just over one fan or friend away from the entire Facebook community of 1 billion+. So if we do our job well of developing useful, compelling, interesting and share-worthy content, our fans become our sales force for us.

2. Listen. Then respond authentically and humanly.
The days of hiding behind two-sentence corporate statements have to end. This is easier said than done. We're still unlearning this. Consumers and all constituents expect more. Coca-Cola isn't a faceless corporation to them; it's a brand they love and enjoy throughout their day. So when they interact with us, they expect that same experience: a human interaction. There are more than 15,000 Tweets everyday on brand Coca-Cola; any that are a question, we answer. We have to. Consumers' expectations are that we're listening and responding.

3. Think big. Start small. Scale fast.
If you have an ambition that you want to double the size of your business in, say, 10 years, you had better have a big innovation pipeline to help get you there. When we're at our best, we think massively, but we beta and test that thinking in small bets to learn. To meet our innovation (and growth) ambitions, we are trying to get much better at discussing failures or learnings. For a big company like ours, it's critical. Because we're built for scale and if we don't get better at testing, learning and then scaling, we have the potential of scaling the wrong thing perfectly.

4. Social is not a silver bullet. But social can make everything else better.
So much is made of social media and marketing that we can tend to overrate what it can do. We do not see social marketing as a standalone. Rather, our mantra for our media and connections planning is "social at the heart." So we think in terms of ideas and campaigns that are social (share-worthy) at their core and then we think about how we can amplify the ideas and campaigns. Too often, we get asked if our TV investment is declining and our social/digital investment growing.  This is the wrong question. It's not an EITHER, it's an AND.

5. Content is the new currency. Create accordingly.
With 72 hours of content uploaded every minute on YouTube (GOOG), the world is not suffering from lack of content. With this in mind, content creation has to be useful, interesting, important, share-worthy. We learned this in seeing the difference in interaction level between status updates and Tweets that we wrote vs. those that our agencies wrote. We also learned that replication isn't always a good thing in social marketing.  When we had a hit viral video in Coca-Cola Happiness machine, our first instinct was to replicate the film. We did that and had a fraction of the views.

6. We might be shepherds, stewards and guardians of our brands, but we no longer control them.
At best, we get to participate and co-create with our fans. I'd estimate that 10-20% of the content and conversation on our brands comes from us. The other 80%+ comes from others. So we need to get invited in to these communities and co-create with our fans.

7. Think of your constituents as storytellers.
Taking the principle of Initial and Ultimate audiences, we're increasingly thinking about all of our constituents as storytellers, not just receivers of our content. This includes our consumers, employees, NGO partners, media, etc.. So our principle becomes that we create content and tell stories that we want to be retold.

Edited by: Lawyer Asad

Monday, November 19, 2012

Intellect

 Intellect
Ralph Waldo Emerson  

Go, speed the stars of Thought
On to their shining goals; --
The sower scatters broad his seed,
The wheat thou strew'st be souls.

ESSAY XI Intellect

Every substance is negatively electric to that which stands above it in the chemical tables, positively to that which stands below it. Water dissolves wood, and iron, and salt; air dissolves water; electric fire dissolves air, but the intellect dissolves fire, gravity, laws, method, and the subtlest unnamed relations of nature, in its resistless menstruum. Intellect lies behind genius, which is intellect constructive. Intellect is the simple power anterior to all action or construction. Gladly would I unfold in calm degrees a natural history of the intellect, but what man has yet been able to mark the steps and boundaries of that transparent essence? The first questions are always to be asked, and the wisest doctor is gravelled by the inquisitiveness of a child. How can we speak of the action of the mind under any divisions, as of its knowledge, of its ethics, of its works, and so forth, since it melts will into perception, knowledge into act? Each becomes the other. Itself alone is. Its vision is not like the vision of the eye, but is union with the things known.

Intellect and intellection signify to the common ear consideration of abstract truth. The considerations of time and place, of you and me, of profit and hurt, tyrannize over most men's minds. Intellect separates the fact considered from _you_, from all local and personal reference, and discerns it as if it existed for its own sake. Heraclitus looked upon the affections as dense and colored mists. In the fog of good and evil affections, it is hard for man to walk forward in a straight line. Intellect is void of affection, and sees an object as it stands in the light of science, cool and disengaged. The intellect goes out of the individual, floats over its own personality, and regards it as a fact, and not as _I_ and _mine_. He who is immersed in what concerns person or place cannot see the problem of existence. This the intellect always ponders. Nature shows all things formed and bound. The intellect pierces the form, overleaps the wall, detects intrinsic likeness between remote things, and reduces all things into a few principles.

The making a fact the subject of thought raises it. All that mass of mental and moral phenomena, which we do not make objects of voluntary thought, come within the power of fortune; they constitute the circumstance of daily life; they are subject to change, to fear, and hope. Every man beholds his human condition with a degree of melancholy. As a ship aground is battered by the waves, so man, imprisoned in mortal life, lies open to the mercy of coming events. But a truth, separated by the intellect, is no longer a subject of destiny. We behold it as a god upraised above care and fear. And so any fact in our life, or any record of our fancies or reflections, disentangled from the web of our unconsciousness, becomes an object impersonal and immortal. It is the past restored, but embalmed. A better art than that of Egypt has taken fear and corruption out of it. It is eviscerated of care. It is offered for science. What is addressed to us for contemplation does not threaten us, but makes us intellectual beings.

The growth of the intellect is spontaneous in every expansion. The mind that grows could not predict the times, the means, the mode of that spontaneity. God enters by a private door into every individual. Long prior to the age of reflection is the thinking of the mind. Out of darkness, it came insensibly into the marvellous light of to-day. In the period of infancy it accepted and disposed of all impressions from the surrounding creation after its own way. Whatever any mind doth or saith is after a law; and this native law remains over it after it has come to reflection or conscious thought. In the most worn, pedantic, introverted self-tormenter's life, the greatest part is incalculable by him, unforeseen, unimaginable, and must be, until he can take himself up by his own ears. What am I? What has my will done to make me that I am? Nothing. I have been floated into this thought, this hour, this connection of events, by secret currents of might and mind, and my ingenuity and wilfulness have not thwarted, have not aided to an appreciable degree.

Our spontaneous action is always the best. You cannot, with your best deliberation and heed, come so close to any question as your spontaneous glance shall bring you, whilst you rise from your bed, or walk abroad in the morning after meditating the matter before sleep on the previous night. Our thinking is a pious reception. Our truth of thought is therefore vitiated as much by too violent direction given by our will, as by too great negligence. We do not determine what we will think. We only open our senses, clear away, as we can, all obstruction from the fact, and suffer the intellect to see. We have little control over our thoughts. We are the prisoners of ideas. They catch us up for moments into their heaven, and so fully engage us, that we take no thought for the morrow, gaze like children, without an effort to make them our own. By and by we fall out of that rapture, bethink us where we have been, what we have seen, and repeat, as truly as we can, what we have beheld. As far as we can recall these ecstasies, we carry away in the ineffaceable memory the result, and all men and all the ages confirm it. It is called Truth. But the moment we cease to report, and attempt to correct and contrive, it is not truth.

If we consider what persons have stimulated and profited us, we shall perceive the superiority of the spontaneous or intuitive principle over the arithmetical or logical. The first contains the second, but virtual and latent. We want, in every man, a long logic; we cannot pardon the absence of it, but it must not be spoken. Logic is the procession or proportionate unfolding of the intuition; but its virtue is as silent method; the moment it would appear as propositions, and have a separate value, it is worthless.

In every man's mind, some images, words, and facts remain, without effort on his part to imprint them, which others forget, and afterwards these illustrate to him important laws. All our progress is an unfolding, like the vegetable bud. You have first an instinct, then an opinion, then a knowledge, as the plant has root, bud, and fruit. Trust the instinct to the end, though you can render no reason. It is vain to hurry it. By trusting it to the end, it shall ripen into truth, and you shall know why you believe.

Each mind has its own method. A true man never acquires after college rules. What you have aggregated in a natural manner surprises and delights when it is produced. For we cannot oversee each other's secret. And hence the differences between men in natural endowment are insignificant in comparison with their common wealth. Do you think the porter and the cook have no anecdotes, no experiences, no wonders for you? Every body knows as much as the savant. The walls of rude minds are scrawled all over with facts, with thoughts. They shall one day bring a lantern and read the inscriptions. Every man, in the degree in which he has wit and culture, finds his curiosity inflamed concerning the modes of living and thinking of other men, and especially of those classes whose minds have not been subdued by the drill of school education.

This instinctive action never ceases in a healthy mind, but becomes richer and more frequent in its informations through all states of culture. At last comes the era of reflection, when we not only observe, but take pains to observe; when we of set purpose sit down to consider an abstract truth; when we keep the mind's eye open, whilst we converse, whilst we read, whilst we act, intent to learn the secret law of some class of facts.

What is the hardest task in the world? To think. I would put myself in the attitude to look in the eye an abstract truth, and I cannot. I blench and withdraw on this side and on that. I seem to know what he meant who said, No man can see God face to face and live. For example, a man explores the basis of civil government. Let him intend his mind without respite, without rest, in one direction. His best heed long time avails him nothing. Yet thoughts are flitting before him. We all but apprehend, we dimly forebode the truth. We say, I will walk abroad, and the truth will take form and clearness to me. We go forth, but cannot find it. It seems as if we needed only the stillness and composed attitude of the library to seize the thought. But we come in, and are as far from it as at first. Then, in a moment, and unannounced, the truth appears. A certain, wandering light appears, and is the distinction, the principle, we wanted. But the oracle comes, because we had previously laid siege to the shrine. It seems as if the law of the intellect resembled that law of nature by which we now inspire, now expire the breath; by which the heart now draws in, then hurls out the blood, -- the law of undulation. So now you must labor with your brains, and now you must forbear your activity, and see what the great Soul showeth.

The immortality of man is as legitimately preached from the intellections as from the moral volitions. Every intellection is mainly prospective. Its present value is its least. Inspect what delights you in Plutarch, in Shakspeare, in Cervantes. Each truth that a writer acquires is a lantern, which he turns full on what facts and thoughts lay already in his mind, and behold, all the mats and rubbish which had littered his garret become precious. Every trivial fact in his private biography becomes an illustration of this new principle, revisits the day, and delights all men by its piquancy and new charm. Men say, Where did he get this? and think there was something divine in his life. But no; they have myriads of facts just as good, would they only get a lamp to ransack their attics withal.

We are all wise. The difference between persons is not in wisdom but in art. I knew, in an academical club, a person who always deferred to me, who, seeing my whim for writing, fancied that my experiences had somewhat superior; whilst I saw that his experiences were as good as mine. Give them to me, and I would make the same use of them. He held the old; he holds the new; I had the habit of tacking together the old and the new, which he did not use to exercise. This may hold in the great examples. Perhaps if we should meet Shakspeare, we should not be conscious of any steep inferiority; no: but of a great equality, -- only that he possessed a strange skill of using, of classifying, his facts, which we lacked. For, notwithstanding our utter incapacity to produce any thing like Hamlet and Othello, see the perfect reception this wit, and immense knowledge of life, and liquid eloquence find in us all.

If you gather apples in the sunshine, or make hay, or hoe corn, and then retire within doors, and shut your eyes, and press them with your hand, you shall still see apples hanging in the bright light, with boughs and leaves thereto, or the tasselled grass, or the corn-flags, and this for five or six hours afterwards. There lie the impressions on the retentive organ, though you knew it not. So lies the whole series of natural images with which your life has made you acquainted in your memory, though you know it not, and a thrill of passion flashes light on their dark chamber, and the active power seizes instantly the fit image, as the word of its momentary thought.

It is long ere we discover how rich we are. Our history, we are sure, is quite tame: we have nothing to write, nothing to infer. But our wiser years still run back to the despised recollections of childhood, and always we are fishing up some wonderful article out of that pond; until, by and by, we begin to suspect that the biography of the one foolish person we know is, in reality, nothing less than the miniature paraphrase of the hundred volumes of the Universal History.

In the intellect constructive, which we popularly designate by the word Genius, we observe the same balance of two elements as in intellect receptive. The constructive intellect produces thoughts, sentences, poems, plans, designs, systems. It is the generation of the mind, the marriage of thought with nature. To genius must always go two gifts, the thought and the publication. The first is revelation, always a miracle, which no frequency of occurrence or incessant study can ever familiarize, but which must always leave the inquirer stupid with wonder. It is the advent of truth into the world, a form of thought now, for the first time, bursting into the universe, a child of the old eternal soul, a piece of genuine and immeasurable greatness. It seems, for the time, to inherit all that has yet existed, and to dictate to the unborn. It affects every thought of man, and goes to fashion every institution. But to make it available, it needs a vehicle or art by which it is conveyed to men. To be communicable, it must become picture or sensible object. We must learn the language of facts. The most wonderful inspirations die with their subject, if he has no hand to paint them to the senses. The ray of light passes invisible through space, and only when it falls on an object is it seen. When the spiritual energy is directed on something outward, then it is a thought. The relation between it and you first makes you, the value of you, apparent to me. The rich, inventive genius of the painter must be smothered and lost for want of the power of drawing, and in our happy hours we should be inexhaustible poets, if once we could break through the silence into adequate rhyme. As all men have some access to primary truth, so all have some art or power of communication in their head, but only in the artist does it descend into the hand. There is an inequality, whose laws we do not yet know, between two men and between two moments of the same man, in respect to this faculty. In common hours, we have the same facts as in the uncommon or inspired, but they do not sit for their portraits; they are not detached, but lie in a web. The thought of genius is spontaneous; but the power of picture or expression, in the most enriched and flowing nature, implies a mixture of will, a certain control over the spontaneous states, without which no production is possible. It is a conversion of all nature into the rhetoric of thought, under the eye of judgment, with a strenuous exercise of choice. And yet the imaginative vocabulary seems to be spontaneous also. It does not flow from experience only or mainly, but from a richer source. Not by any conscious imitation of particular forms are the grand strokes of the painter executed, but by repairing to the fountain-head of all forms in his mind. Who is the first drawing-master? Without instruction we know very well the ideal of the human form. A child knows if an arm or a leg be distorted in a picture, if the attitude be natural or grand, or mean, though he has never received any instruction in drawing, or heard any conversation on the subject, nor can himself draw with correctness a single feature. A good form strikes all eyes pleasantly, long before they have any science on the subject, and a beautiful face sets twenty hearts in palpitation, prior to all consideration of the mechanical proportions of the features and head. We may owe to dreams some light on the fountain of this skill; for, as soon as we let our will go, and let the unconscious states ensue, see what cunning draughtsmen we are! We entertain ourselves with wonderful forms of men, of women, of animals, of gardens, of woods, and of monsters, and the mystic pencil wherewith we then draw has no awkwardness or inexperience, no meagreness or poverty; it can design well, and group well; its composition is full of art, its colors are well laid on, and the whole canvas which it paints is life-like, and apt to touch us with terror, with tenderness, with desire, and with grief. Neither are the artist's copies from experience ever mere copies, but always touched and softened by tints from this ideal domain.

The conditions essential to a constructive mind do not appear to be so often combined but that a good sentence or verse remains fresh and memorable for a long time. Yet when we write with ease, and come out into the free air of thought, we seem to be assured that nothing is easier than to continue this communication at pleasure. Up, down, around, the kingdom of thought has no inclosures, but the Muse makes us free of her city. Well, the world has a million writers. One would think, then, that good thought would be as familiar as air and water, and the gifts of each new hour would exclude the last. Yet we can count all our good books; nay, I remember any beautiful verse for twenty years. It is true that the discerning intellect of the world is always much in advance of the creative, so that there are many competent judges of the best book, and few writers of the best books. But some of the conditions of intellectual construction are of rare occurrence. The intellect is a whole, and demands integrity in every work. This is resisted equally by a man's devotion to a single thought, and by his ambition to combine too many.

Truth is our element of life, yet if a man fasten his attention on a single aspect of truth, and apply himself to that alone for a long time, the truth becomes distorted and not itself, but falsehood; herein resembling the air, which is our natural element, and the breath of our nostrils, but if a stream of the same be directed on the body for a time, it causes cold, fever, and even death. How wearisome the grammarian, the phrenologist, the political or religious fanatic, or indeed any possessed mortal whose balance is lost by the exaggeration of a single topic. It is incipient insanity. Every thought is a prison also. I cannot see what you see, because I am caught up by a strong wind, and blown so far in one direction that I am out of the hoop of your horizon.
Is it any better, if the student, to avoid this offence, and to liberalize himself, aims to make a mechanical whole of history, or science, or philosophy, by a numerical addition of all the facts that fall within his vision? The world refuses to be analyzed by addition and subtraction. When we are young, we spend much time and pains in filling our note-books with all definitions of Religion, Love, Poetry, Politics, Art, in the hope that, in the course of a few years, we shall have condensed into our encyclopaedia the net value of all the theories at which the world has yet arrived. But year after year our tables get no completeness, and at last we discover that our curve is a parabola, whose arcs will never meet.

Neither by detachment, neither by aggregation, is the integrity of the intellect transmitted to its works, but by a vigilance which brings the intellect in its greatness and best state to operate every moment. It must have the same wholeness which nature has. Although no diligence can rebuild the universe in a model, by the best accumulation or disposition of details, yet does the world reappear in miniature in every event, so that all the laws of nature may be read in the smallest fact. The intellect must have the like perfection in its apprehension and in its works. For this reason, an index or mercury of intellectual proficiency is the perception of identity. We talk with accomplished persons who appear to be strangers in nature. The cloud, the tree, the turf, the bird are not theirs, have nothing of them: the world is only their lodging and table. But the poet, whose verses are to be spheral and complete, is one whom Nature cannot deceive, whatsoever face of strangeness she may put on. He feels a strict consanguinity, and detects more likeness than variety in all her changes. We are stung by the desire for new thought; but when we receive a new thought, it is only the old thought with a new face, and though we make it our own, we instantly crave another; we are not really enriched. For the truth was in us before it was reflected to us from natural objects; and the profound genius will cast the likeness of all creatures into every product of his wit.

But if the constructive powers are rare, and it is given to few men to be poets, yet every man is a receiver of this descending holy ghost, and may well study the laws of its influx. Exactly parallel is the whole rule of intellectual duty to the rule of moral duty. A self-denial, no less austere than the saint's, is demanded of the scholar. He must worship truth, and forego all things for that, and choose defeat and pain, so that his treasure in thought is thereby augmented.

God offers to every mind its choice between truth and repose. Take which you please, -- you can never have both. Between these, as a pendulum, man oscillates. He in whom the love of repose predominates will accept the first creed, the first philosophy, the first political party he meets, -- most likely his father's. He gets rest, commodity, and reputation; but he shuts the door of truth. He in whom the love of truth predominates will keep himself aloof from all moorings, and afloat. He will abstain from dogmatism, and recognize all the opposite negations, between which, as walls, his being is swung. He submits to the inconvenience of suspense and imperfect opinion, but he is a candidate for truth, as the other is not, and respects the highest law of his being.

The circle of the green earth he must measure with his shoes, to find the man who can yield him truth. He shall then know that there is somewhat more blessed and great in hearing than in speaking. Happy is the hearing man; unhappy the speaking man. As long as I hear truth, I am bathed by a beautiful element, and am not conscious of any limits to my nature. The suggestions are thousandfold that I hear and see. The waters of the great deep have ingress and egress to the soul. But if I speak, I define, I confine, and am less. When Socrates speaks, Lysis and Menexenus are afflicted by no shame that they do not speak. They also are good. He likewise defers to them, loves them, whilst he speaks. Because a true and natural man contains and is the same truth which an eloquent man articulates: but in the eloquent man, because he can articulate it, it seems something the less to reside, and he turns to these silent beautiful with the more inclination and respect. The ancient sentence said, Let us be silent, for so are the gods. Silence is a solvent that destroys personality, and gives us leave to be great and universal. Every man's progress is through a succession of teachers, each of whom seems at the time to have a superlative influence, but it at last gives place to a new. Frankly let him accept it all. Jesus says, Leave father, mother, house and lands, and follow me. Who leaves all, receives more. This is as true intellectually as morally. Each new mind we approach seems to require an abdication of all our past and present possessions. A new doctrine seems, at first, a subversion of all our opinions, tastes, and manner of living. Such has Swedenborg, such has Kant, such has Coleridge, such has Hegel or his interpreter Cousin, seemed to many young men in this country. Take thankfully and heartily all they can give. Exhaust them, wrestle with them, let them not go until their blessing be won, and, after a short season, the dismay will be overpast, the excess of influence withdrawn, and they will be no longer an alarming meteor, but one more bright star shining serenely in your heaven, and blending its light with all your day.

But whilst he gives himself up unreservedly to that which draws him, because that is his own, he is to refuse himself to that which draws him not, whatsoever fame and authority may attend it, because it is not his own. Entire self-reliance belongs to the intellect. One soul is a counterpoise of all souls, as a capillary column of water is a balance for the sea. It must treat things, and books, and sovereign genius, as itself also a sovereign. If Aeschylus be that man he is taken for, he has not yet done his office, when he has educated the learned of Europe for a thousand years. He is now to approve himself a master of delight to me also. If he cannot do that, all his fame shall avail him nothing with me. I were a fool not to sacrifice a thousand Aeschyluses to my intellectual integrity. Especially take the same ground in regard to abstract truth, the science of the mind. The Bacon, the Spinoza, the Hume, Schelling, Kant, or whosoever propounds to you a philosophy of the mind, is only a more or less awkward translator of things in your consciousness, which you have also your way of seeing, perhaps of denominating. Say, then, instead of too timidly poring into his obscure sense, that he has not succeeded in rendering back to you your consciousness. He has not succeeded; now let another try. If Plato cannot, perhaps Spinoza will. If Spinoza cannot, then perhaps Kant. Anyhow, when at last it is done, you will find it is no recondite, but a simple, natural, common state, which the writer restores to you.

But let us end these didactics. I will not, though the subject might provoke it, speak to the open question between Truth and Love. I shall not presume to interfere in the old politics of the skies;---- "The cherubim know most; the seraphim love most." The gods shall settle their own quarrels. But I cannot recite, even thus rudely, laws of the intellect, without remembering that lofty and sequestered class of men who have been its prophets and oracles, the high-priesthood of the pure reason, the _Trismegisti_, the expounders of the principles of thought from age to age. When, at long intervals, we turn over their abstruse pages, wonderful seems the calm and grand air of these few, these great spiritual lords, who have walked in the world, -- these of the old religion, -- dwelling in a worship which makes the sanctities of Christianity look _parvenues_ and popular; for "persuasion is in soul, but necessity is in intellect." This band of grandees, Hermes, Heraclitus, Empedocles, Plato, Plotinus, Olympiodorus, Proclus, Synesius, and the rest, have somewhat so vast in their logic, so primary in their thinking, that it seems antecedent to all the ordinary distinctions of rhetoric and literature, and to be at once poetry, and music, and dancing, and astronomy, and mathematics. I am present at the sowing of the seed of the world. With a geometry of sunbeams, the soul lays the foundations of nature. The truth and grandeur of their thought is proved by its scope and applicability, for it commands the entire schedule and inventory of things for its illustration. But what marks its elevation, and has even a comic look to us, is the innocent serenity with which these babe-like Jupiters sit in their clouds, and from age to age prattle to each other, and to no contemporary. Well assured that their speech is intelligible, and the most natural thing in the world, they add thesis to thesis, without a moment's heed of the universal astonishment of the human race below, who do not comprehend their plainest argument; nor do they ever relent so much as to insert a popular or explaining sentence; nor testify the least displeasure or petulance at the dulness of their amazed auditory. The angels are so enamoured of the language that is spoken in heaven, that they will not distort their lips with the hissing and unmusical dialects of men, but speak their own, whether there be any who understand it or not.

Brought to you by: Lawyer Asad

Sunday, November 18, 2012

Self-Reliance

Self-Reliance

Ralph Waldo Emerson   

"Ne te quaesiveris extra."

"Man is his own star; and the soul that can
Render an honest and a perfect man,
Commands all light, all influence, all fate;
Nothing to him falls early or too late.
Our acts our angels are, or good or ill,
Our fatal shadows that walk by us still."
Epilogue to Beaumont and Fletcher's Honest Man's Fortune
Cast the bantling on the rocks,
Suckle him with the she-wolf's teat;
Wintered with the hawk and fox,
Power and speed be hands and feet.

ESSAY II Self-Reliance

I read the other day some verses written by an eminent painter which were original and not conventional. The soul always hears an admonition in such lines, let the subject be what it may. The sentiment they instill is of more value than any thought they may contain. To believe your own thought, to believe that what is true for you in your private heart is true for all men, -- that is genius. Speak your latent conviction, and it shall be the universal sense; for the inmost in due time becomes the outmost,---- and our first thought is rendered back to us by the trumpets of the Last Judgment. Familiar as the voice of the mind is to each, the highest merit we ascribe to Moses, Plato, and Milton is, that they set at naught books and traditions, and spoke not what men but what they thought. A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the lustre of the firmament of bards and sages. Yet he dismisses without notice his thought, because it is his. In every work of genius we recognize our own rejected thoughts: they come back to us with a certain alienated majesty. Great works of art have no more affecting lesson for us than this. They teach us to abide by our spontaneous impression with good-humored inflexibility then most when the whole cry of voices is on the other side. Else, to-morrow a stranger will say with masterly good sense precisely what we have thought and felt all the time, and we shall be forced to take with shame our own opinion from another.

There is a time in every man's education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better, for worse, as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till. The power which resides in him is new in nature, and none but he knows what that is which he can do, nor does he know until he has tried. Not for nothing one face, one character, one fact, makes much impression on him, and another none. This sculpture in the memory is not without preestablished harmony. The eye was placed where one ray should fall, that it might testify of that particular ray. We but half express ourselves, and are ashamed of that divine idea which each of us represents. It may be safely trusted as proportionate and of good issues, so it be faithfully imparted, but God will not have his work made manifest by cowards. A man is relieved and gay when he has put his heart into his work and done his best; but what he has said or done otherwise, shall give him no peace. It is a deliverance which does not deliver. In the attempt his genius deserts him; no muse befriends; no invention, no hope.

Trust thyself: every heart vibrates to that iron string. Accept the place the divine providence has found for you, the society of your contemporaries, the connection of events. Great men have always done so, and confided themselves childlike to the genius of their age, betraying their perception that the absolutely trustworthy was seated at their heart, working through their hands, predominating in all their being. And we are now men, and must accept in the highest mind the same transcendent destiny; and not minors and invalids in a protected corner, not cowards fleeing before a revolution, but guides, redeemers, and benefactors, obeying the Almighty effort, and advancing on Chaos and the Dark.

What pretty oracles nature yields us on this text, in the face and behaviour of children, babes, and even brutes! That divided and rebel mind, that distrust of a sentiment because our arithmetic has computed the strength and means opposed to our purpose, these have not. Their mind being whole, their eye is as yet unconquered, and when we look in their faces, we are disconcerted. Infancy conforms to nobody: all conform to it, so that one babe commonly makes four or five out of the adults who prattle and play to it. So God has armed youth and puberty and manhood no less with its own piquancy and charm, and made it enviable and gracious and its claims not to be put by, if it will stand by itself. Do not think the youth has no force, because he cannot speak to you and me. Hark! in the next room his voice is sufficiently clear and emphatic. It seems he knows how to speak to his contemporaries. Bashful or bold, then, he will know how to make us seniors very unnecessary.

The nonchalance of boys who are sure of a dinner, and would disdain as much as a lord to do or say aught to conciliate one, is the healthy attitude of human nature. A boy is in the parlour what the pit is in the playhouse; independent, irresponsible, looking out from his corner on such people and facts as pass by, he tries and sentences them on their merits, in the swift, summary way of boys, as good, bad, interesting, silly, eloquent, troublesome. He cumbers himself never about consequences, about interests: he gives an independent, genuine verdict. You must court him: he does not court you. But the man is, as it were, clapped into jail by his consciousness. As soon as he has once acted or spoken with eclat, he is a committed person, watched by the sympathy or the hatred of hundreds, whose affections must now enter into his account. There is no Lethe for this. Ah, that he could pass again into his neutrality! Who can thus avoid all pledges, and having observed, observe again from the same unaffected, unbiased, unbribable, unaffrighted innocence, must always be formidable. He would utter opinions on all passing affairs, which being seen to be not private, but necessary, would sink like darts into the ear of men, and put them in fear.

These are the voices which we hear in solitude, but they grow faint and inaudible as we enter into the world. Society everywhere is in conspiracy against the manhood of every one of its members. Society is a joint-stock company, in which the members agree, for the better securing of his bread to each shareholder, to surrender the liberty and culture of the eater. The virtue in most request is conformity. Self-reliance is its aversion. It loves not realities and creators, but names and customs.

Whoso would be a man must be a nonconformist. He who would gather immortal palms must not be hindered by the name of goodness, but must explore if it be goodness. Nothing is at last sacred but the integrity of your own mind. Absolve you to yourself, and you shall have the suffrage of the world. I remember an answer which when quite young I was prompted to make to a valued adviser, who was wont to importune me with the dear old doctrines of the church. On my saying, What have I to do with the sacredness of traditions, if I live wholly from within? my friend suggested, -- "But these impulses may be from below, not from above." I replied, "They do not seem to me to be such; but if I am the Devil's child, I will live then from the Devil." No law can be sacred to me but that of my nature. Good and bad are but names very readily transferable to that or this; the only right is what is after my constitution, the only wrong what is against it. A man is to carry himself in the presence of all opposition, as if every thing were titular and ephemeral but he. I am ashamed to think how easily we capitulate to badges and names, to large societies and dead institutions. Every decent and well-spoken individual affects and sways me more than is right. I ought to go upright and vital, and speak the rude truth in all ways. If malice and vanity wear the coat of philanthropy, shall that pass? If an angry bigot assumes this bountiful cause of Abolition, and comes to me with his last news from Barbadoes, why should I not say to him, `Go love thy infant; love thy wood-chopper: be good-natured and modest: have that grace; and never varnish your hard, uncharitable ambition with this incredible tenderness for black folk a thousand miles off. Thy love afar is spite at home.' Rough and graceless would be such greeting, but truth is handsomer than the affectation of love. Your goodness must have some edge to it, -- else it is none. The doctrine of hatred must be preached as the counteraction of the doctrine of love when that pules and whines. I shun father and mother and wife and brother, when my genius calls me. I would write on the lintels of the door-post, Whim. I hope it is somewhat better than whim at last, but we cannot spend the day in explanation. Expect me not to show cause why I seek or why I exclude company. Then, again, do not tell me, as a good man did to-day, of my obligation to put all poor men in good situations. Are they my poor? I tell thee, thou foolish philanthropist, that I grudge the dollar, the dime, the cent, I give to such men as do not belong to me and to whom I do not belong. There is a class of persons to whom by all spiritual affinity I am bought and sold; for them I will go to prison, if need be; but your miscellaneous popular charities; the education at college of fools; the building of meeting-houses to the vain end to which many now stand; alms to sots; and the thousandfold Relief Societies; -- though I confess with shame I sometimes succumb and give the dollar, it is a wicked dollar which by and by I shall have the manhood to withhold.

Virtues are, in the popular estimate, rather the exception than the rule. There is the man and his virtues. Men do what is called a good action, as some piece of courage or charity, much as they would pay a fine in expiation of daily non-appearance on parade. Their works are done as an apology or extenuation of their living in the world, -- as invalids and the insane pay a high board. Their virtues are penances. I do not wish to expiate, but to live. My life is for itself and not for a spectacle. I much prefer that it should be of a lower strain, so it be genuine and equal, than that it should be glittering and unsteady. I wish it to be sound and sweet, and not to need diet and bleeding. I ask primary evidence that you are a man, and refuse this appeal from the man to his actions. I know that for myself it makes no difference whether I do or forbear those actions which are reckoned excellent. I cannot consent to pay for a privilege where I have intrinsic right. Few and mean as my gifts may be, I actually am, and do not need for my own assurance or the assurance of my fellows any secondary testimony.

What I must do is all that concerns me, not what the people think. This rule, equally arduous in actual and in intellectual life, may serve for the whole distinction between greatness and meanness. It is the harder, because you will always find those who think they know what is your duty better than you know it. It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude.

The objection to conforming to usages that have become dead to you is, that it scatters your force. It loses your time and blurs the impression of your character. If you maintain a dead church, contribute to a dead Bible-society, vote with a great party either for the government or against it, spread your table like base housekeepers, -- under all these screens I have difficulty to detect the precise man you are. And, of course, so much force is withdrawn from your proper life. But do your work, and I shall know you. Do your work, and you shall reinforce yourself. A man must consider what a blindman's-buff is this game of conformity. If I know your sect, I anticipate your argument. I hear a preacher announce for his text and topic the expediency of one of the institutions of his church. Do I not know beforehand that not possibly can he say a new and spontaneous word? Do I not know that, with all this ostentation of examining the grounds of the institution, he will do no such thing? Do I not know that he is pledged to himself not to look but at one side, -- the permitted side, not as a man, but as a parish minister? He is a retained attorney, and these airs of the bench are the emptiest affectation. Well, most men have bound their eyes with one or another handkerchief, and attached themselves to some one of these communities of opinion. This conformity makes them not false in a few particulars, authors of a few lies, but false in all particulars. Their every truth is not quite true. Their two is not the real two, their four not the real four; so that every word they say chagrins us, and we know not where to begin to set them right. Meantime nature is not slow to equip us in the prison-uniform of the party to which we adhere. We come to wear one cut of face and figure, and acquire by degrees the gentlest asinine expression. There is a mortifying experience in particular, which does not fail to wreak itself also in the general history; I mean "the foolish face of praise," the forced smile which we put on in company where we do not feel at ease in answer to conversation which does not interest us. The muscles, not spontaneously moved, but moved by a low usurping wilfulness, grow tight about the outline of the face with the most disagreeable sensation.

For nonconformity the world whips you with its displeasure. And therefore a man must know how to estimate a sour face. The by-standers look askance on him in the public street or in the friend's parlour. If this aversation had its origin in contempt and resistance like his own, he might well go home with a sad countenance; but the sour faces of the multitude, like their sweet faces, have no deep cause, but are put on and off as the wind blows and a newspaper directs. Yet is the discontent of the multitude more formidable than that of the senate and the college. It is easy enough for a firm man who knows the world to brook the rage of the cultivated classes. Their rage is decorous and prudent, for they are timid as being very vulnerable themselves. But when to their feminine rage the indignation of the people is added, when the ignorant and the poor are aroused, when the unintelligent brute force that lies at the bottom of society is made to growl and mow, it needs the habit of magnanimity and religion to treat it godlike as a trifle of no concernment.

The other terror that scares us from self-trust is our consistency; a reverence for our past act or word, because the eyes of others have no other data for computing our orbit than our past acts, and we are loath to disappoint them.
But why should you keep your head over your shoulder? Why drag about this corpse of your memory, lest you contradict somewhat you have stated in this or that public place? Suppose you should contradict yourself; what then? It seems to be a rule of wisdom never to rely on your memory alone, scarcely even in acts of pure memory, but to bring the past for judgment into the thousand-eyed present, and live ever in a new day. In your metaphysics you have denied personality to the Deity: yet when the devout motions of the soul come, yield to them heart and life, though they should clothe God with shape and color. Leave your theory, as Joseph his coat in the hand of the harlot, and flee.

A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines. With consistency a great soul has simply nothing to do. He may as well concern himself with his shadow on the wall. Speak what you think now in hard words, and to-morrow speak what to-morrow thinks in hard words again, though it contradict every thing you said to-day. -- `Ah, so you shall be sure to be misunderstood.' -- Is it so bad, then, to be misunderstood? Pythagoras was misunderstood, and Socrates, and Jesus, and Luther, and Copernicus, and Galileo, and Newton, and every pure and wise spirit that ever took flesh. To be great is to be misunderstood.

I suppose no man can violate his nature. All the sallies of his will are rounded in by the law of his being, as the inequalities of Andes and Himmaleh are insignificant in the curve of the sphere. Nor does it matter how you gauge and try him. A character is like an acrostic or Alexandrian stanza; -- read it forward, backward, or across, it still spells the same thing. In this pleasing, contrite wood-life which God allows me, let me record day by day my honest thought without prospect or retrospect, and, I cannot doubt, it will be found symmetrical, though I mean it not, and see it not. My book should smell of pines and resound with the hum of insects. The swallow over my window should interweave that thread or straw he carries in his bill into my web also. We pass for what we are. Character teaches above our wills. Men imagine that they communicate their virtue or vice only by overt actions, and do not see that virtue or vice emit a breath every moment.

There will be an agreement in whatever variety of actions, so they be each honest and natural in their hour. For of one will, the actions will be harmonious, however unlike they seem. These varieties are lost sight of at a little distance, at a little height of thought. One tendency unites them all. The voyage of the best ship is a zigzag line of a hundred tacks. See the line from a sufficient distance, and it straightens itself to the average tendency. Your genuine action will explain itself, and will explain your other genuine actions. Your conformity explains nothing. Act singly, and what you have already done singly will justify you now. Greatness appeals to the future. If I can be firm enough to-day to do right, and scorn eyes, I must have done so much right before as to defend me now. Be it how it will, do right now. Always scorn appearances, and you always may. The force of character is cumulative. All the foregone days of virtue work their health into this. What makes the majesty of the heroes of the senate and the field, which so fills the imagination? The consciousness of a train of great days and victories behind. They shed an united light on the advancing actor. He is attended as by a visible escort of angels. That is it which throws thunder into Chatham's voice, and dignity into Washington's port, and America into Adams's eye. Honor is venerable to us because it is no ephemeris. It is always ancient virtue. We worship it to-day because it is not of to-day. We love it and pay it homage, because it is not a trap for our love and homage, but is self-dependent, self-derived, and therefore of an old immaculate pedigree, even if shown in a young person.

I hope in these days we have heard the last of conformity and consistency. Let the words be gazetted and ridiculous henceforward. Instead of the gong for dinner, let us hear a whistle from the Spartan fife. Let us never bow and apologize more. A great man is coming to eat at my house. I do not wish to please him; I wish that he should wish to please me. I will stand here for humanity, and though I would make it kind, I would make it true. Let us affront and reprimand the smooth mediocrity and squalid contentment of the times, and hurl in the face of custom, and trade, and office, the fact which is the upshot of all history, that there is a great responsible Thinker and Actor working wherever a man works; that a true man belongs to no other time or place, but is the centre of things. Where he is, there is nature. He measures you, and all men, and all events. Ordinarily, every body in society reminds us of somewhat else, or of some other person. Character, reality, reminds you of nothing else; it takes place of the whole creation. The man must be so much, that he must make all circumstances indifferent. Every true man is a cause, a country, and an age; requires infinite spaces and numbers and time fully to accomplish his design; -- and posterity seem to follow his steps as a train of clients. A man Caesar is born, and for ages after we have a Roman Empire. Christ is born, and millions of minds so grow and cleave to his genius, that he is confounded with virtue and the possible of man. An institution is the lengthened shadow of one man; as, Monachism, of the Hermit Antony; the Reformation, of Luther; Quakerism, of Fox; Methodism, of Wesley; Abolition, of Clarkson. Scipio, Milton called "the height of Rome"; and all history resolves itself very easily into the biography of a few stout and earnest persons.

Let a man then know his worth, and keep things under his feet. Let him not peep or steal, or skulk up and down with the air of a charity-boy, a bastard, or an interloper, in the world which exists for him. But the man in the street, finding no worth in himself which corresponds to the force which built a tower or sculptured a marble god, feels poor when he looks on these. To him a palace, a statue, or a costly book have an alien and forbidding air, much like a gay equipage, and seem to say like that, `Who are you, Sir?' Yet they all are his, suitors for his notice, petitioners to his faculties that they will come out and take possession. The picture waits for my verdict: it is not to command me, but I am to settle its claims to praise. That popular fable of the sot who was picked up dead drunk in the street, carried to the duke's house, washed and dressed and laid in the duke's bed, and, on his waking, treated with all obsequious ceremony like the duke, and assured that he had been insane, owes its popularity to the fact, that it symbolizes so well the state of man, who is in the world a sort of sot, but now and then wakes up, exercises his reason, and finds himself a true prince.
Our reading is mendicant and sycophantic. In history, our imagination plays us false. Kingdom and lordship, power and estate, are a gaudier vocabulary than private John and Edward in a small house and common day's work; but the things of life are the same to both; the sum total of both is the same. Why all this deference to Alfred, and Scanderbeg, and Gustavus? Suppose they were virtuous; did they wear out virtue? As great a stake depends on your private act to-day, as followed their public and renowned steps. When private men shall act with original views, the lustre will be transferred from the actions of kings to those of gentlemen.

The world has been instructed by its kings, who have so magnetized the eyes of nations. It has been taught by this colossal symbol the mutual reverence that is due from man to man. The joyful loyalty with which men have everywhere suffered the king, the noble, or the great proprietor to walk among them by a law of his own, make his own scale of men and things, and reverse theirs, pay for benefits not with money but with honor, and represent the law in his person, was the hieroglyphic by which they obscurely signified their consciousness of their own right and comeliness, the right of every man.

The magnetism which all original action exerts is explained when we inquire the reason of self-trust. Who is the Trustee? What is the aboriginal Self, on which a universal reliance may be grounded? What is the nature and power of that science-baffling star, without parallax, without calculable elements, which shoots a ray of beauty even into trivial and impure actions, if the least mark of independence appear? The inquiry leads us to that source, at once the essence of genius, of virtue, and of life, which we call Spontaneity or Instinct. We denote this primary wisdom as Intuition, whilst all later teachings are tuitions. In that deep force, the last fact behind which analysis cannot go, all things find their common origin. For, the sense of being which in calm hours rises, we know not how, in the soul, is not diverse from things, from space, from light, from time, from man, but one with them, and proceeds obviously from the same source whence their life and being also proceed. We first share the life by which things exist, and afterwards see them as appearances in nature, and forget that we have shared their cause. Here is the fountain of action and of thought. Here are the lungs of that inspiration which giveth man wisdom, and which cannot be denied without impiety and atheism. We lie in the lap of immense intelligence, which makes us receivers of its truth and organs of its activity. When we discern justice, when we discern truth, we do nothing of ourselves, but allow a passage to its beams. If we ask whence this comes, if we seek to pry into the soul that causes, all philosophy is at fault. Its presence or its absence is all we can affirm. Every man discriminates between the voluntary acts of his mind, and his involuntary perceptions, and knows that to his involuntary perceptions a perfect faith is due. He may err in the expression of them, but he knows that these things are so, like day and night, not to be disputed. My wilful actions and acquisitions are but roving; -- the idlest reverie, the faintest native emotion, command my curiosity and respect. Thoughtless people contradict as readily the statement of perceptions as of opinions, or rather much more readily; for, they do not distinguish between perception and notion. They fancy that I choose to see this or that thing. But perception is not whimsical, but fatal. If I see a trait, my children will see it after me, and in course of time, all mankind, -- although it may chance that no one has seen it before me. For my perception of it is as much a fact as the sun.

 The relations of the soul to the divine spirit are so pure, that it is profane to seek to interpose helps. It must be that when God speaketh he should communicate, not one thing, but all things; should fill the world with his voice; should scatter forth light, nature, time, souls, from the centre of the present thought; and new date and new create the whole. Whenever a mind is simple, and receives a divine wisdom, old things pass away, -- means, teachers, texts, temples fall; it lives now, and absorbs past and future into the present hour. All things are made sacred by relation to it, --one as much as another. All things are dissolved to their centre by their cause, and, in the universal miracle, petty and particular miracles disappear. If, therefore, a man claims to know and speak of God, and carries you backward to the phraseology of some old mouldered nation in another country, in another world, believe him not. Is the acorn better than the oak which is its fulness and completion? Is the parent better than the child into whom he has cast his ripened being? Whence, then, this worship of the past? The centuries are conspirators against the sanity and authority of the soul. Time and space are but physiological colors which the eye makes, but the soul is light; where it is, is day; where it was, is night; and history is an impertinence and an injury, if it be any thing more than a cheerful apologue or parable of my being and becoming.

 Man is timid and apologetic; he is no longer upright; he dares not say `I think,' `I am,' but quotes some saint or sage. He is ashamed before the blade of grass or the blowing rose. These roses under my window make no reference to former roses or to better ones; they are for what they are; they exist with God to-day. There is no time to them. There is simply the rose; it is perfect in every moment of its existence. Before a leaf-bud has burst, its whole life acts; in the full-blown flower there is no more; in the leafless root there is no less. Its nature is satisfied, and it satisfies nature, in all moments alike. But man postpones or remembers; he does not live in the present, but with reverted eye laments the past, or, heedless of the riches that surround him, stands on tiptoe to foresee the future. He cannot be happy and strong until he too lives with nature in the present, above time.
 This should be plain enough. Yet see what strong intellects dare not yet hear God himself, unless he speak the phraseology of I know not what David, or Jeremiah, or Paul. We shall not always set so great a price on a few texts, on a few lives. We are like children who repeat by rote the sentences of grandames and tutors, and, as they grow older, of the men of talents and character they chance to see, -- painfully recollecting the exact words they spoke; afterwards, when they come into the point of view which those had who uttered these sayings, they understand them, and are willing to let the words go; for, at any time, they can use words as good when occasion comes. If we live truly, we shall see truly. It is as easy for the strong man to be strong, as it is for the weak to be weak. When we have new perception, we shall gladly disburden the memory of its hoarded treasures as old rubbish. When a man lives with God, his voice shall be as sweet as the murmur of the brook and the rustle of the corn.

 And now at last the highest truth on this subject remains unsaid; probably cannot be said; for all that we say is the far-off remembering of the intuition. That thought, by what I can now nearest approach to say it, is this. When good is near you, when you have life in yourself, it is not by any known or accustomed way; you shall not discern the foot-prints of any other; you shall not see the face of man; you shall not hear any name;---- the way, the thought, the good, shall be wholly strange and new. It shall exclude example and experience. You take the way from man, not to man. All persons that ever existed are its forgotten ministers. Fear and hope are alike beneath it. There is somewhat low even in hope. In the hour of vision, there is nothing that can be called gratitude, nor properly joy. The soul raised over passion beholds identity and eternal causation, perceives the self-existence of Truth and Right, and calms itself with knowing that all things go well. Vast spaces of nature, the Atlantic Ocean, the South Sea, -- long intervals of time, years, centuries, -- are of no account. This which I think and feel underlay every former state of life and circumstances, as it does underlie my present, and what is called life, and what is called death.

 Life only avails, not the having lived. Power ceases in the instant of repose; it resides in the moment of transition from a past to a new state, in the shooting of the gulf, in the darting to an aim. This one fact the world hates, that the soul becomes; for that for ever degrades the past, turns all riches to poverty, all reputation to a shame, confounds the saint with the rogue, shoves Jesus and Judas equally aside. Why, then, do we prate of self-reliance? Inasmuch as the soul is present, there will be power not confident but agent. To talk of reliance is a poor external way of speaking. Speak rather of that which relies, because it works and is. Who has more obedience than I masters me, though he should not raise his finger. Round him I must revolve by the gravitation of spirits. We fancy it rhetoric, when we speak of eminent virtue. We do not yet see that virtue is Height, and that a man or a company of men, plastic and permeable to principles, by the law of nature must overpower and ride all cities, nations, kings, rich men, poets, who are not.
 This is the ultimate fact which we so quickly reach on this, as on every topic, the resolution of all into the ever-blessed ONE. Self-existence is the attribute of the Supreme Cause, and it constitutes the measure of good by the degree in which it enters into all lower forms. All things real are so by so much virtue as they contain. Commerce, husbandry, hunting, whaling, war, eloquence, personal weight, are somewhat, and engage my respect as examples of its presence and impure action. I see the same law working in nature for conservation and growth. Power is in nature the essential measure of right. Nature suffers nothing to remain in her kingdoms which cannot help itself. The genesis and maturation of a planet, its poise and orbit, the bended tree recovering itself from the strong wind, the vital resources of every animal and vegetable, are demonstrations of the self-sufficing, and therefore self-relying soul.

 Thus all concentrates: let us not rove; let us sit at home with the cause. Let us stun and astonish the intruding rabble of men and books and institutions, by a simple declaration of the divine fact. Bid the invaders take the shoes from off their feet, for God is here within. Let our simplicity judge them, and our docility to our own law demonstrate the poverty of nature and fortune beside our native riches.
 But now we are a mob. Man does not stand in awe of man, nor is his genius admonished to stay at home, to put itself in communication with the internal ocean, but it goes abroad to beg a cup of water of the urns of other men. We must go alone. I like the silent church before the service begins, better than any preaching. How far off, how cool, how chaste the persons look, begirt each one with a precinct or sanctuary! So let us always sit. Why should we assume the faults of our friend, or wife, or father, or child, because they sit around our hearth, or are said to have the same blood? All men have my blood, and I have all men's. Not for that will I adopt their petulance or folly, even to the extent of being ashamed of it. But your isolation must not be mechanical, but spiritual, that is, must be elevation. At times the whole world seems to be in conspiracy to importune you with emphatic trifles. Friend, client, child, sickness, fear, want, charity, all knock at once at thy closet door, and say, -- `Come out unto us.' But keep thy state; come not into their confusion. The power men possess to annoy me, I give them by a weak curiosity. No man can come near me but through my act. "What we love that we have, but by desire we bereave ourselves of the love."

 If we cannot at once rise to the sanctities of obedience and faith, let us at least resist our temptations; let us enter into the state of war, and wake Thor and Woden, courage and constancy, in our Saxon breasts. This is to be done in our smooth times by speaking the truth. Check this lying hospitality and lying affection. Live no longer to the expectation of these deceived and deceiving people with whom we converse. Say to them, O father, O mother, O wife, O brother, O friend, I have lived with you after appearances hitherto. Henceforward I am the truth's. Be it known unto you that henceforward I obey no law less than the eternal law. I will have no covenants but proximities. I shall endeavour to nourish my parents, to support my family, to be the chaste husband of one wife, -- but these relations I must fill after a new and unprecedented way. I appeal from your customs. I must be myself. I cannot break myself any longer for you, or you. If you can love me for what I am, we shall be the happier. If you cannot, I will still seek to deserve that you should. I will not hide my tastes or aversions. I will so trust that what is deep is holy, that I will do strongly before the sun and moon whatever inly rejoices me, and the heart appoints. If you are noble, I will love you; if you are not, I will not hurt you and myself by hypocritical attentions. If you are true, but not in the same truth with me, cleave to your companions; I will seek my own. I do this not selfishly, but humbly and truly. It is alike your interest, and mine, and all men's, however long we have dwelt in lies, to live in truth. Does this sound harsh to-day? You will soon love what is dictated by your nature as well as mine, and, if we follow the truth, it will bring us out safe at last. -- But so you may give these friends pain. Yes, but I cannot sell my liberty and my power, to save their sensibility. Besides, all persons have their moments of reason, when they look out into the region of absolute truth; then will they justify me, and do the same thing.

 The populace think that your rejection of popular standards is a rejection of all standard, and mere antinomianism; and the bold sensualist will use the name of philosophy to gild his crimes. But the law of consciousness abides. There are two confessionals, in one or the other of which we must be shriven. You may fulfil your round of duties by clearing yourself in the direct, or in the reflex way. Consider whether you have satisfied your relations to father, mother, cousin, neighbour, town, cat, and dog; whether any of these can upbraid you. But I may also neglect this reflex standard, and absolve me to myself. I have my own stern claims and perfect circle. It denies the name of duty to many offices that are called duties. But if I can discharge its debts, it enables me to dispense with the popular code. If any one imagines that this law is lax, let him keep its commandment one day.
 And truly it demands something godlike in him who has cast off the common motives of humanity, and has ventured to trust himself for a taskmaster. High be his heart, faithful his will, clear his sight, that he may in good earnest be doctrine, society, law, to himself, that a simple purpose may be to him as strong as iron necessity is to others!
 If any man consider the present aspects of what is called by distinction society, he will see the need of these ethics. The sinew and heart of man seem to be drawn out, and we are become timorous, desponding whimperers. We are afraid of truth, afraid of fortune, afraid of death, and afraid of each other. Our age yields no great and perfect persons. We want men and women who shall renovate life and our social state, but we see that most natures are insolvent, cannot satisfy their own wants, have an ambition out of all proportion to their practical force, and do lean and beg day and night continually. Our housekeeping is mendicant, our arts, our occupations, our marriages, our religion, we have not chosen, but society has chosen for us. We are parlour soldiers. We shun the rugged battle of fate, where strength is born.

 If our young men miscarry in their first enterprises, they lose all heart. If the young merchant fails, men say he is _ruined_. If the finest genius studies at one of our colleges, and is not installed in an office within one year afterwards in the cities or suburbs of Boston or New York, it seems to his friends and to himself that he is right in being disheartened, and in complaining the rest of his life. A sturdy lad from New Hampshire or Vermont, who in turn tries all the professions, who teams it, farms it, peddles, keeps a school, preaches, edits a newspaper, goes to Congress, buys a township, and so forth, in successive years, and always, like a cat, falls on his feet, is worth a hundred of these city dolls. He walks abreast with his days, and feels no shame in not `studying a profession,' for he does not postpone his life, but lives already. He has not one chance, but a hundred chances. Let a Stoic open the resources of man, and tell men they are not leaning willows, but can and must detach themselves; that with the exercise of self-trust, new powers shall appear; that a man is the word made flesh, born to shed healing to the nations, that he should be ashamed of our compassion, and that the moment he acts from himself, tossing the laws, the books, idolatries, and customs out of the window, we pity him no more, but thank and revere him, -- and that teacher shall restore the life of man to splendor, and make his name dear to all history.

 It is easy to see that a greater self-reliance must work a revolution in all the offices and relations of men; in their religion; in their education; in their pursuits; their modes of living; their association; in their property; in their speculative views.

 1. In what prayers do men allow themselves! That which they call a holy office is not so much as brave and manly. Prayer looks abroad and asks for some foreign addition to come through some foreign virtue, and loses itself in endless mazes of natural and supernatural, and mediatorial and miraculous. Prayer that craves a particular commodity, -- any thing less than all good, -- is vicious. Prayer is the contemplation of the facts of life from the highest point of view. It is the soliloquy of a beholding and jubilant soul. It is the spirit of God pronouncing his works good. But prayer as a means to effect a private end is meanness and theft. It supposes dualism and not unity in nature and consciousness. As soon as the man is at one with God, he will not beg. He will then see prayer in all action. The prayer of the farmer kneeling in his field to weed it, the prayer of the rower kneeling with the stroke of his oar, are true prayers heard throughout nature, though for cheap ends. Caratach, in Fletcher's Bonduca, when admonished to inquire the mind of the god Audate, replies, --
 "His hidden meaning lies in our endeavours; Our valors are our best gods."

 Another sort of false prayers are our regrets. Discontent is the want of self-reliance: it is infirmity of will. Regret calamities, if you can thereby help the sufferer; if not, attend your own work, and already the evil begins to be repaired. Our sympathy is just as base. We come to them who weep foolishly, and sit down and cry for company, instead of imparting to them truth and health in rough electric shocks, putting them once more in communication with their own reason. The secret of fortune is joy in our hands. Welcome evermore to gods and men is the self-helping man. For him all doors are flung wide: him all tongues greet, all honors crown, all eyes follow with desire. Our love goes out to him and embraces him, because he did not need it. We solicitously and apologetically caress and celebrate him, because he held on his way and scorned our disapprobation. The gods love him because men hated him. "To the persevering mortal," said Zoroaster, "the blessed Immortals are swift."

 As men's prayers are a disease of the will, so are their creeds a disease of the intellect. They say with those foolish Israelites, `Let not God speak to us, lest we die. Speak thou, speak any man with us, and we will obey.' Everywhere I am hindered of meeting God in my brother, because he has shut his own temple doors, and recites fables merely of his brother's, or his brother's brother's God. Every new mind is a new classification. If it prove a mind of uncommon activity and power, a Locke, a Lavoisier, a Hutton, a Bentham, a Fourier, it imposes its classification on other men, and lo! a new system. In proportion to the depth of the thought, and so to the number of the objects it touches and brings within reach of the pupil, is his complacency. But chiefly is this apparent in creeds and churches, which are also classifications of some powerful mind acting on the elemental thought of duty, and man's relation to the Highest. Such is Calvinism, Quakerism, Swedenborgism. The pupil takes the same delight in subordinating every thing to the new terminology, as a girl who has just learned botany in seeing a new earth and new seasons thereby. It will happen for a time, that the pupil will find his intellectual power has grown by the study of his master's mind. But in all unbalanced minds, the classification is idolized, passes for the end, and not for a speedily exhaustible means, so that the walls of the system blend to their eye in the remote horizon with the walls of the universe; the luminaries of heaven seem to them hung on the arch their master built. They cannot imagine how you aliens have any right to see, -- how you can see; `It must be somehow that you stole the light from us.' They do not yet perceive, that light, unsystematic, indomitable, will break into any cabin, even into theirs. Let them chirp awhile and call it their own. If they are honest and do well, presently their neat new pinfold will be too strait and low, will crack, will lean, will rot and vanish, and the immortal light, all young and joyful, million-orbed, million-colored, will beam over the universe as on the first morning.
 2. It is for want of self-culture that the superstition of Travelling, whose idols are Italy, England, Egypt, retains its fascination for all educated Americans. They who made England, Italy, or Greece venerable in the imagination did so by sticking fast where they were, like an axis of the earth. In manly hours, we feel that duty is our place. The soul is no traveller; the wise man stays at home, and when his necessities, his duties, on any occasion call him from his house, or into foreign lands, he is at home still, and shall make men sensible by the expression of his countenance, that he goes the missionary of wisdom and virtue, and visits cities and men like a sovereign, and not like an interloper or a valet.

 I have no churlish objection to the circumnavigation of the globe, for the purposes of art, of study, and benevolence, so that the man is first domesticated, or does not go abroad with the hope of finding somewhat greater than he knows. He who travels to be amused, or to get somewhat which he does not carry, travels away from himself, and grows old even in youth among old things. In Thebes, in Palmyra, his will and mind have become old and dilapidated as they. He carries ruins to ruins.

 Travelling is a fool's paradise. Our first journeys discover to us the indifference of places. At home I dream that at Naples, at Rome, I can be intoxicated with beauty, and lose my sadness. I pack my trunk, embrace my friends, embark on the sea, and at last wake up in Naples, and there beside me is the stern fact, the sad self, unrelenting, identical, that I fled from. I seek the Vatican, and the palaces. I affect to be intoxicated with sights and suggestions, but I am not intoxicated. My giant goes with me wherever I go.

 3. But the rage of travelling is a symptom of a deeper unsoundness affecting the whole intellectual action. The intellect is vagabond, and our system of education fosters restlessness. Our minds travel when our bodies are forced to stay at home. We imitate; and what is imitation but the travelling of the mind? Our houses are built with foreign taste; our shelves are garnished with foreign ornaments; our opinions, our tastes, our faculties, lean, and follow the Past and the Distant. The soul created the arts wherever they have flourished. It was in his own mind that the artist sought his model. It was an application of his own thought to the thing to be done and the conditions to be observed. And why need we copy the Doric or the Gothic model? Beauty, convenience, grandeur of thought, and quaint expression are as near to us as to any, and if the American artist will study with hope and love the precise thing to be done by him, considering the climate, the soil, the length of the day, the wants of the people, the habit and form of the government, he will create a house in which all these will find themselves fitted, and taste and sentiment will be satisfied also.

 Insist on yourself; never imitate. Your own gift you can present every moment with the cumulative force of a whole life's cultivation; but of the adopted talent of another, you have only an extemporaneous, half possession. That which each can do best, none but his Maker can teach him. No man yet knows what it is, nor can, till that person has exhibited it. Where is the master who could have taught Shakspeare? Where is the master who could have instructed Franklin, or Washington, or Bacon, or Newton? Every great man is a unique. The Scipionism of Scipio is precisely that part he could not borrow. Shakspeare will never be made by the study of Shakspeare. Do that which is assigned you, and you cannot hope too much or dare too much. There is at this moment for you an utterance brave and grand as that of the colossal chisel of Phidias, or trowel of the Egyptians, or the pen of Moses, or Dante, but different from all these. Not possibly will the soul all rich, all eloquent, with thousand-cloven tongue, deign to repeat itself; but if you can hear what these patriarchs say, surely you can reply to them in the same pitch of voice; for the ear and the tongue are two organs of one nature. Abide in the simple and noble regions of thy life, obey thy heart, and thou shalt reproduce the Foreworld again.

 4. As our Religion, our Education, our Art look abroad, so does our spirit of society. All men plume themselves on the improvement of society, and no man improves.

 Society never advances. It recedes as fast on one side as it gains on the other. It undergoes continual changes; it is barbarous, it is civilized, it is christianized, it is rich, it is scientific; but this change is not amelioration. For every thing that is given, something is taken. Society acquires new arts, and loses old instincts. What a contrast between the well-clad, reading, writing, thinking American, with a watch, a pencil, and a bill of exchange in his pocket, and the naked New Zealander, whose property is a club, a spear, a mat, and an undivided twentieth of a shed to sleep under! But compare the health of the two men, and you shall see that the white man has lost his aboriginal strength. If the traveller tell us truly, strike the savage with a broad axe, and in a day or two the flesh shall unite and heal as if you struck the blow into soft pitch, and the same blow shall send the white to his grave.

 The civilized man has built a coach, but has lost the use of his feet. He is supported on crutches, but lacks so much support of muscle. He has a fine Geneva watch, but he fails of the skill to tell the hour by the sun. A Greenwich nautical almanac he has, and so being sure of the information when he wants it, the man in the street does not know a star in the sky. The solstice he does not observe; the equinox he knows as little; and the whole bright calendar of the year is without a dial in his mind. His note-books impair his memory; his libraries overload his wit; the insurance-office increases the number of accidents; and it may be a question whether machinery does not encumber; whether we have not lost by refinement some energy, by a Christianity entrenched in establishments and forms, some vigor of wild virtue. For every Stoic was a Stoic; but in Christendom where is the Christian?

 There is no more deviation in the moral standard than in the standard of height or bulk. No greater men are now than ever were. A singular equality may be observed between the great men of the first and of the last ages; nor can all the science, art, religion, and philosophy of the nineteenth century avail to educate greater men than Plutarch's heroes, three or four and twenty centuries ago. Not in time is the race progressive. Phocion, Socrates, Anaxagoras, Diogenes, are great men, but they leave no class. He who is really of their class will not be called by their name, but will be his own man, and, in his turn, the founder of a sect. The arts and inventions of each period are only its costume, and do not invigorate men. The harm of the improved machinery may compensate its good. Hudson and Behring accomplished so much in their fishing-boats, as to astonish Parry and Franklin, whose equipment exhausted the resources of science and art. Galileo, with an opera-glass, discovered a more splendid series of celestial phenomena than any one since. Columbus found the New World in an undecked boat. It is curious to see the periodical disuse and perishing of means and machinery, which were introduced with loud laudation a few years or centuries before. The great genius returns to essential man. We reckoned the improvements of the art of war among the triumphs of science, and yet Napoleon conquered Europe by the bivouac, which consisted of falling back on naked valor, and disencumbering it of all aids. The Emperor held it impossible to make a perfect army, says Las Casas, "without abolishing our arms, magazines, commissaries, and carriages, until, in imitation of the Roman custom, the soldier should receive his supply of corn, grind it in his hand-mill, and bake his bread himself."

 Society is a wave. The wave moves onward, but the water of which it is composed does not. The same particle does not rise from the valley to the ridge. Its unity is only phenomenal. The persons who make up a nation to-day, next year die, and their experience with them.

 And so the reliance on Property, including the reliance on governments which protect it, is the want of self-reliance. Men have looked away from themselves and at things so long, that they have come to esteem the religious, learned, and civil institutions as guards of property, and they deprecate assaults on these, because they feel them to be assaults on property. They measure their esteem of each other by what each has, and not by what each is. But a cultivated man becomes ashamed of his property, out of new respect for his nature. Especially he hates what he has, if he see that it is accidental, -- came to him by inheritance, or gift, or crime; then he feels that it is not having; it does not belong to him, has no root in him, and merely lies there, because no revolution or no robber takes it away. But that which a man is does always by necessity acquire, and what the man acquires is living property, which does not wait the beck of rulers, or mobs, or revolutions, or fire, or storm, or bankruptcies, but perpetually renews itself wherever the man breathes. "Thy lot or portion of life," said the Caliph Ali, "is seeking after thee; therefore be at rest from seeking after it." Our dependence on these foreign goods leads us to our slavish respect for numbers. The political parties meet in numerous conventions; the greater the concourse, and with each new uproar of announcement, The delegation from Essex! The Democrats from New Hampshire! The Whigs of Maine! the young patriot feels himself stronger than before by a new thousand of eyes and arms. In like manner the reformers summon conventions, and vote and resolve in multitude. Not so, O friends! will the God deign to enter and inhabit you, but by a method precisely the reverse. It is only as a man puts off all foreign support, and stands alone, that I see him to be strong and to prevail. He is weaker by every recruit to his banner. Is not a man better than a town? Ask nothing of men, and in the endless mutation, thou only firm column must presently appear the upholder of all that surrounds thee. He who knows that power is inborn, that he is weak because he has looked for good out of him and elsewhere, and so perceiving, throws himself unhesitatingly on his thought, instantly rights himself, stands in the erect position, commands his limbs, works miracles; just as a man who stands on his feet is stronger than a man who stands on his head.

 So use all that is called Fortune. Most men gamble with her, and gain all, and lose all, as her wheel rolls. But do thou leave as unlawful these winnings, and deal with Cause and Effect, the chancellors of God. In the Will work and acquire, and thou hast chained the wheel of Chance, and shalt sit hereafter out of fear from her rotations. A political victory, a rise of rents, the recovery of your sick, or the return of your absent friend, or some other favorable event, raises your spirits, and you think good days are preparing for you. Do not believe it. Nothing can bring you peace but yourself. Nothing can bring you peace but the triumph of principles.
 

Circulated by: Lawyer Asad