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Self reliance. Every young man ought
to read Emerson's Essay on self Reliance.

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It is the manliest, most virile
essay that was ever penned. It is

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calculated to cure alike those two mental
maladies common to youth, namely self deprecation

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and self conceit. It is almost
as sure to reveal to the prig the

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smallness and emptiness of his vanity as
it is to show the bashful man the

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weakness and ineffectuality of his dividends.
It is a new revelation of manly dignity,

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as much a revelation as any that
was vouchsafed to ancient seer and profit,

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and perhaps a more practical, eminently
suited to his mechanic age, coming

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as it does from a modern prophet
of a new type and called in a

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new race. And its chief merit
is its powerfully tonic quality. Let not

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self reliance be confounded with self conceit, For as high and excellent as the

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one, just so low and worthless
as the other, there cannot be anything

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mean in self reliance, while in
self conceit there cannot be anything great.

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The man that never says no when
questioned on subjects of which he is entirely

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ignorant to avoid as he imagines being
thought ignorant, but confidently puts forth guesses

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and assumptions as knowledge, will be
known for his ignorance and ill esteemed for

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his added conceit. An honest confession
of ignorance will command respect, where a

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conceited assumption of knowledge will elicit contempt. The timid, apologetic man who seems

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almost afraid to live, who fears
that he will do something not in the

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approved way and will subject himself to
ridicule, is not a full man.

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He must imitate others and has no
independent action. He needs that self reliance

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which will compel him to fall back
on his own initiative, and so become

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a new example instead of the slavish
follower of an old one. As for

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ridicule, he who is hurt by
it is no man. The shafts of

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mockery and sarcasm cannot pierce the strong
armor of the self reliant man. They

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cannot reach the invincible citadel of his
honest heart to sting or wound it.

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The sharp arrows of irony may rain
upon him, but he laughs as they

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are deflected by the strong breastplate of
his confidence, and fall harmless about him.

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Trust thyself, says Emerson. Every
heart vibrates to that iron string.

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Throughout the ages, men have so
far leaned, and do still lean upon

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external makeshifts instead of standing upon their
own native simplicity and original dignity. The

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few who have had the courage so
to stand have been singled out and elevated

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as heroes. And he is indeed
the true hero who has the hardihood to

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let his nature speak for itself,
who has that strong metal that enables him

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to stand upon his own intrinsic worth. It is true that the candidate for

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such heroism must endure the test of
strength. He must not be shamed from

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his ground by the bugbears of the
initiate conventionalist. He must not fear for

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his own reputation or position, or
for his standing in the church, or

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his prestige in local society. He
must learn to act and live as independently

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of these considerations as he does of
the current fashions in the Antipodes. Yet,

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when he has endured this test,
and stander and odium have failed to

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move or afflict him, he has
become a man, indeed one that society

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will have to reckon with and finally
accept on his own terms. Sooner or

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later all men will turn to the
guidance of the self reliant man, And

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while the best minds do not make
a prop of him, they respect and

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value his work and worth, and
recognize his place among the goods that have

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gone before. It must not be
thought in indication of self reliance to scorn

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to learn. Such an attitude is
born of a stubborn superciliousness, which has

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the elements of weakness and is prophetic
of a fall, rather than the elements

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of strength and the promise of high
achievement, which are characteristic of self reliance.

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Pride and vanity must not be associated
with Self rests upon incidentals and impertinencies

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on money, clothing, property,
prestige, position, and these lost all

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is lost. Self reliance rests upon
essentials and principles, on worth, probity,

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purity, sincerity, character, truth, and whatever may be lost is

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of little account, for these are
never lost. Pride tries to hide its

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ignorance by ostentation and assumption, and
is unwilling to be thought a learner in

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any direction. It stands during its
little fleeting day on ignorance and appearance,

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and the higher it is lifted up
to day, the lower it will be

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cast down tomorrow. Self reliance has
nothing to hide and is willing to learn.

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And while there can be no humility
where pride is, self reliance and

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humility are compatible. Nay more,
they are complimentary. And the sublime form

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of self reliance is only found associated
with the profoundest humility. Extremes meet,

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says Emerson. And there is no
better example than the haughtiness of humility.

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No aristocrat, no prince born to
the purple, can begin to compare with

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the self respect of the saint.
Why is he so lowly but that he

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knows that he can well afforded resting
on the largness of the God in him.

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It was Buddha who, in this
particular said, those who either now

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or after I am dead, shall
be a lamp unto themselves, relying upon

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themselves only, and not relying upon
any external help, but holding fast to

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the truth is their lamp, and
seeking their salvation in the Truth alone,

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shall not look for assistance to any
one beside themselves. It is they among

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my disciples who shall reach the very
topmost height. But they must be willing

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to learn. In this saying,
the repeated insistence on the necessity for relying

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upon oneself alone, coupled with the
final exhortation to be eager to learn,

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is the wisest utterance on self reliance
that I know. In it, the

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great teacher comprehends that perfect balance between
self trust and humility which the man of

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truth must acquire. Self trust is
the essence of heroism. All great men

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are self reliant, and we should
use them as teachers and exemplars, not

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as props and perambulators. A great
man comes who leans upon no one,

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but stands alone in the solitary dignity
of truth and straightway, the world begins

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to lean upon him, begins to
make him an excuse for spiritual indolence and

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a destructive self abasement. Better than
cradling our vices in the strength of the

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great would be to newly light our
virtues at their luminous lamp. If we

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rely upon the light of another,
darkness will overtake us. But if we

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rely upon our own light, we
have to but keep it burning. We

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may draw light from another and communicate
with it, but to think it sufficient

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while our own lamp is rusting is
neglect, is shortly to find ourselves abandoned

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in darkness. Our own inner light
is the light which never fails us.

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What is the inner light of the
Quakers but another name for self reliance.

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We should stand upon what we are, not upon what another is. But

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I am so small and poor,
you may say, will stand upon that

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smallness, and presently it will become
great. A babe's needs are to suckle

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and cling, but not so a
man. Henceforth he goes upon his own

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limbs. Men pray to God to
put their hands that which they are framed

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to reach out for, to put
into mouth the food for which they should

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strenuously labor. But men will outgrow
this spiritual infancy. The time will come

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when men will no more pay a
priest to pray for them and preach to

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them. Man's chief trouble is a
mistrust of himself, so that the self

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trusting man becomes a rare and singular
spectacle. If a man look upon himself

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as a warm what can come out
of him but an ineffection wriggling. Truly,

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he that humbleth shall be exalted,
but not he that degradeth himself.

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A man should see himself as he
is, and if there is any unworthiness

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in him, he should get rid
of it and retain and rely upon that

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which is of worth. A man
is only debased when he debases himself.

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He is exalted when he lives an
exalted life. Why should a man with

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ceaseless iterations draw attention to his fallen
nature? There is a false humility which

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takes a sort of pride in vice. If one has fallen, it is

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that he may rise and be the
wiser for it. If a man falls

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into a ditch, he does not
lie there and call upon every passer by

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to mark his fallen state. He
gets up and goes on his way with

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greater care. So if one has
fallen into the ditch of vice, let

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him rise and be cleansed, and
go on his way rejoicing. There is

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not a fear in life wherein a
man's influence and prosperity will not be considerably

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increased by even a measure of self
reliance. And to the teacher, whether

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secular or religious, to organizers,
managers, overseers, and in all positions

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of control and command, it is
an indispensable equipment. The four grand qualities

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of self reliance are one decision two
steadfastness three dignity four independence. Decision makes

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a man strong. A man who
is to play a speaking part, however

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small, in the drama of life, must be decisive and know what he

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is about. Whatever he doubts,
he must not doubt his power to act.

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He must know his part in life
and put all energy into it.

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He must have some solid ground of
knowledge from which to work and stand securely

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on that. It may only be
the price and quality of stock, but

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he must know his work thoroughly and
know that he knows it. He must

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be ready at any time to answer
for himself when his duty is impugned.

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He should be so well grounded upon
his particular practice as to not be effected

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with hesitation on any point or in
any emergence. It is a true saying

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that the man that hesitates is lost. No one believes in him who does

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not believe in himself, who doubts, halts and wavers, and cannot extricate

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himself from the tangled threads of two
courses. Who would deal with the tradesman

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who did not know the price of
his own goods or was not sure where

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to find them. A man must
know his business. If he does not

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know his own, who shall instruct
him. He must be able to give

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a good report of the truth that
is in him. He must have that

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touch which skill in knowledge can only
impart. Certainty is a great element in

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self reliance. To have weight,
a man must have some truth to impart,

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and all skill is a communication of
truth. He must speak with authority,

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and not as the scribes. He
must master something and know he has

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mastered it, so as to deal
with it lucidly and understandingly, in the

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way of a master, and not
to remain always as an apprentice. Indecision

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is a disintegrating factor. A minute's
faltering may turn back the current course of

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success. Men who are afraid to
decide quickly for fear of making a mistake

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nearly always make a mistake. When
they do act the quickest in thought and

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action are less liable to blunder.
And it is better to act with decision

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and make a mistake than to act
with indecision and make a mistake, for

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in the former case there is but
error, but in the latter weakness is

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to error. A man should be
decided always both where he knows and where

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he does not know. He should
be as ready to say no as to

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say yes, as quick to acknowledge
his ignorance as to impart his knowledge.

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If he stands upon fact and acts
from the simple truth, he will find

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no room for halting between two opinions. Make up your mind quickly and act

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decisively. Better still, have a
mind that is already made up, and

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then the decision will be instinctive and
spontaneous. Steadfastness arises in the mind that

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is quick to decide. It is
indeed a final decision upon the best course

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of conduct and the best path of
life. It is the vow of the

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soul to stand firmly by its principles, whatever betide. It is neither necessary

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nor unnecessary that there be any written
or spoken vow, for unswerving loyalty to

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a fixed principle is the spirit of
all vows. The man without fixed principles

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will not accomplish much. Expediency is
the quagmire in a thorny waste, in

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which a man is continually sticking in
the shifting mud of his own moral looseness,

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and is pricked and scratched with the
thorns of his own self created disappointments.

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One must have some solid ground on
which to stand among one's fellows.

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He cannot stand on the bog of
concession. Shiftiness is a vice of weakness,

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and the vices of weakness do more
to undermine character and influence than the

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vices of strength. The man that
is vicious through excess of animal strength takes

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a shorter cut to truth. When
one understands that power is adaptable to both

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good and bad ends, it will
not surprise him that the drunkards and harlots

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should reach the Kingdom of Heaven before
the diplomatic religionists. They are at least

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thorough in the course which they have
adopted, vile though it may be,

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and thoroughness is strength. It only
needs that strength to be turned from bad

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to good, and lo the loath
sinner has become the lofty saint. A

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man should have a firm, fixed, determined mind. He should decide upon

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those principles which are best to stand
by in all issues, and which will

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most safely guide him through the maze
of conflicting opinions and inspire him with unflinching

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courage in the battle of life.
Having adopted his principles, they should be

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more to him than gain or happiness, more even than life itself. And

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if he never deserts them, he
will find that they will never desert him.

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They will defend him from all enemies, deliver him safely from all dangers,

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light his pathway through all darkness and
difficulties. They will be to him

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a light in darkness, a resting
place from sorrow, and a refuge from

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the conflicts of the world. Dignity
clothes as with a majesty garment. The

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steadfast mind, he who is as
unyielding as a bar of steel when he

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is expected to compromise with evil,
and as supple as a willow wand in

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adapting himself to that which is good, carries about with him a dignity that

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calms and uplifts others by its presence. The unsteady mind, the mind that

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is not anchored to any fixed principles, that is stubborn where its own desires

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are threatened, and yielding where its
own moral welfare is at stake, has

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no gravity, no balance, no
calm composure. The man of dignity cannot

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be downtroddened and enslaved because he has
ceased to tread upon and enslave himself,

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he at once disarms with a look, a word, a wise and suggestive

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silence, any attempt to demean him. His mere presence is a wholesomer proof

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to the flippant and the unseemly,
while it is a rock of strength to

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the lover of the good. But
the chief reason why the dignified man commands

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respect is not only that he is
supremely self respecting, but that he graciously

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treats all others with a due esteem. Pride loves itself and treats those beneath

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it with supercilious contempt. For love
of self and contempt for others are always

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found together in equal degrees, so
that the greater the self love, the

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greater the arrogance. True dignity arises
not from self love, but from self

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sacrifice, that is, from unbiased
adherence to a fixed central principle. The

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dignity of the judge arises from the
fact that, in the performance of his

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duty, he sets aside all personal
consideration and stands solely upon the law.

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His little personality, impermanent in fleeting, becomes nothing, while the law,

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enduring and majestic, becomes all.
Should a judge in deciding a case forget

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the law and fall into personal feeling
and prejudice, his dignity would be gone.

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So the man of a stately pure
character stands upon the divine law and

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not upon personal feeling. For immediately
when a man gives way to passion,

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he has sacrificed dignity and takes his
place as one of the multitude of the

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unwise and uncontrolled. Every man will
have composure and dignity in the measure that

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he acts from a fixed principle.
It only needs that the principle be right

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and therefore unassailable, so long as
a man abides by such a principle and

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does not waver or descend into the
personal element attacking passions, prejudices, and

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interests. However, powerful will be
weak and ineffectual before the conquerable strength of

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an incorruptible principle, and will at
last yield their combined and eyes unseemly confusion

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to his single and majestic right.
Independence is the birthright of the strong and

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well controlled man. All men love
and strive for liberty. All men aspire

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to some sort of freedom. A
man should labor for himself or for the

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community unless he is a cripple,
a chronic invalid, or is mentally irresponsible.

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He should be ashamed to depend upon
others for all he has, giving

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nothing in return. If one imagines
that such a condition is freedom, let

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him know that it is one of
the lowest forms of slavery. The time

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will come when to be a drone
in the human hive, even as matters

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are now, a respectable drone and
not a poor tramp, will be a

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public disgrace, and will no longer
be respectable. Independence, freedom, glorious

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liberty come through labor, and not
from idleness. And the self reliant man

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is too strong, too honorable,
too upright to depend upon others like a

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sucking babe for his support. He
earns, with hand or brain the right

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to live as becomes a man and
a citizen, and thus he does,

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whether born rich or poor. For
riches are no excuse for idleness. Rather,

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they are an opportunity to labor with
the rare faculties which they afford for

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the good of the community. Only
he who is self supporting is free,

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self reliant, and independent. Thus
is the nature of the eight pillars,

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explained on what foundation they rest,
the manner of their building their ingredients,

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the fourfold nature of the material of
which each is composed, what positions they

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occupy, and how they support the
temple all may now build, and he

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who knew perfectly may rejoice in this
systemaization and simplification of the moral order and

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prosperity. Let us now consider the
Temple itself, that we may know the

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might of its pillars, the strength
of its walls, the endurance of its

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roof, the architectural beauty and perfection
of the whole