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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..9473aa0 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #60826 (https://www.gutenberg.org/ebooks/60826) diff --git a/old/60826-0.txt b/old/60826-0.txt deleted file mode 100644 index 766e511..0000000 --- a/old/60826-0.txt +++ /dev/null @@ -1,1372 +0,0 @@ -The Project Gutenberg EBook of How to Face Life, by Stephen Samuel Wise - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: How to Face Life - -Author: Stephen Samuel Wise - -Editor: Edward Howard Griggs - -Release Date: December 1, 2019 [EBook #60826] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK HOW TO FACE LIFE *** - - - - -Produced by Turgut Dincer, Nigel Blower and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - - - - - How to Face Life - - - - ------------------------------------------------------------------------- - - THE ART OF LIFE SERIES - Edward Howard Griggs, Editor - - --------------------- - - - How to Face Life - - BY - - STEPHEN S. WISE - Rabbi of the Free Synagogue, New York - - [Illustration: B. W. H. logo] - - NEW YORK - B. W. HUEBSCH - MCMXVII - ------------------------------------------------------------------------- - - - - - COPYRIGHT, 1917, BY - B. W. HUEBSCH - - - - - PRINTED IN THE UNITED STATES OF AMERICA - ------------------------------------------------------------------------- - - TO - MY LOUTINJIM - ------------------------------------------------------------------------- - - - - - CONTENTS - - - I YOUTH - - PREPARING FOR LIFE - - PAGE 9 - - - II MATURITY - - HOW TO SERVE AND ACHIEVE - - PAGE 48 - - - III AGE - - HOW NOT TO GROW OLD - - PAGE 62 - ------------------------------------------------------------------------- - - - - - I - - YOUTH: PREPARING FOR LIFE - - - “How beautiful is youth! How bright it gleams. - With its illusions, aspirations, dreams! - Book of Beginnings, Story without End, - Each maid a heroine, and each man a friend! - Aladdin’s Lamp, and Fortunatus’ Purse! - That holds the treasures of the universe! - All possibilities are in its hands, - No danger daunts it and no foe withstands; - In its sublime audacity of faith, - ‘Be thou removed,’ it to the mountain saith, - And with ambitious feet, secure and proud, - Ascends the ladder leaning on the cloud.” - - —LONGFELLOW: _Morituri Salutamus_. - -How to face life, how to prepare for life, are questions that must be -answered by those who believe, as Lecky put it, that the “map of life” -must be marked out, that in the words of Emerson there is such a thing -as the “conduct of life” which man is free to determine. - -We are assured incessantly in these days that we must enter upon a great -programme of preparedness for war,—back of which urging lies the -assumption that a maximum of preparedness must be arranged in order to -secure our land against the menace of aggression or invasion. If a -programme of preparedness, which in the last analysis involves -destruction and desolation, be impossible without the fullest planning, -how much less possible is it to shape a constructive life-upbuilding -programme without most careful and adequate preparedness. - -Into the mind of youth must penetrate the ideal of -self-preparedness,—not of external preparation for the outward life, but -of inmost preparedness for the inner life. Whether or not the -preparedness programme be, as some hold, more menacing to the soul of -America than foreign foe can ever become because it marks an immediate -invasion of the American soul rather than a possible aggression upon -American soil, it is certain that life cannot worthily be lived save -after preparedness in the fullest sense of the term. - -It is, in truth, easy to stir up excitement and even deeper feeling over -a purely external problem such as is that of war-preparedness, preparing -to do something to another whether an individual or a nation or a -continent. The easiest way is the way of external preparedness, the -militaristic way, for it involves a minimum of reasoning. But -preparation for life which I ask of youth involves the largest measure -of reasoning and planning and purposing. It is the hardest way rather -than the easiest way, though the pursuit thereof makes ultimately for -the way that is inevitably rightful and unerring. - -Is it needful to urge upon young people that they shall face life with -the determination to sketch for themselves a map of life as they see it, -as they purpose, if so be they purpose, to make it? What would be said -of a military commander who entered upon a land to him unknown without -securing in advance the fullest possible data, without gaining, as far -as it was possible so to do, an understanding of the outlines of the -country he proposed to enter? - -Curiously enough, it is often imagined that preparation for life is -largely a matter of the higher education and exclusively associated with -college and university life. This imagining may be due to the -circumstance that men and women step out of so-called preparatory -schools into higher institutions of learning. One sometimes wonders, in -very truth, whether, instead of college preparing men for life, it were -not more fitting to hold that after the college or university experience -men need to be repaired if they are rightly to live and toil and serve. - -My counsel is not for men alone but for men and women, for youth and -maidens alike. Let no man venture to offer two kinds of counsel, one to -men and yet another to women. There is only one manner of preparedness -for life, for life is life and it is not one thing for a man and yet -another for a woman. - -Though I have used the term “map of life,” map is hardly a happy -analogy. For maps presuppose that a land is become known and familiar. -And life cannot be foreknown and charted, if life it is to be, as every -life ought to be, a great adventure into the unknown rather than the -acceptance of a programme, a hazard of the spirit rather than a body of -prescriptions and ordinances. We are to fare forth upon the seas of -life,—without chart. But some of us attempt to sail the sea rudderless, -helmless, starless. Men and women embark upon life without ever having -given thought to the storms that beset, to the rocks that threaten, to -the unknown perils that may lie before. And then it is wondered why many -fail to make port, why the ships of life frequently founder upon the -high seas. The wonder ought rather to be that so many enter triumphantly -into the harbors of eternity, seeing how rarely men map out life in -advance, seeing how grudging is the time spent upon preparation, seeing -how seldom men diligently and consciously prepare to meet those -difficulties and burdens and problems which adequate preparedness for -life alone can fit the soul to face. - -Let not life be mapped out so definitely for you, so accurately and -systematically that no room will be left for the play of your own will -and the determinations of your own spirit. I would almost rather have -every map of life flung away than have life so mapped out as to leave -youth no freedom of choice, as to fail to spur men on to face the great -adventure, to be capable of daring to front whatsoever life may offer. -Not very long ago, I inquired of friends, whose little lad is a pupil of -one of the so-called best schools in the land, when they had applied for -his admittance, and they answered, “Before he was born.” It occurred to -me to inquire what dire thing would have happened in the event of the -lad having proved upon birth to be a little lass, but the comforting -assurance was at once given me that such contingency, not to say -calamity, had been guarded against, in a sense, through applying for -admittance to a girls’ school in the event of the lad being born a lass. -It seemed to me then as it does now an admirable thing to make such -comprehensive provision for a child’s education as to gain for it in -advance of birth admittance into two schools, irrespective of sex. - -But, without resting too heavily upon this illustration, is it not -possible to prepare another for life so definitely as to deny to youth -the privilege of willing, choosing, venturing, daring—even losing? It -were almost better that a youth go without the problematic advantages of -school discipline than have his school and college and university career -chosen and marked out for him rigidly and inflexibly. What greater wrong -can I do my child than to withhold from him the freedom of choice, than -so to cabin and confine his spirit that he must needs beat his wings in -the intense inane without knowing the atmosphere that magnifies freedom -and liberates the soul? Guide if you will the life of youth, but beware -of the danger of maiming and crippling life through so definitely and -completely mapping it out as to deny the soul of youth the peril of -adventure, the joy of combat, the glory of hopeless daring. - -Life must mean pioneering, not making one’s way, but breaking a way, -clearing a path of life for one’s self. It is the glory of life,—and -there is no glory like unto it,—to face the task of moral and -intellectual pioneering. There is danger lest in our time there pass out -of the life of men one of the most precious of things, that pioneering -spirit that comes to the man who after he has fared forth, braved every -danger, stood every peril at bay, declares in the word of the poet: - - “Anybody might have heard it - But God’s whisper came to me.” - -The whisper of God comes to every man or to every man it may come. The -opportunity for the performance of the task of moral or spiritual -pioneering is denied to no man. Americas of the spirit remain to be -discovered within the life of every one of us. What man or woman who may -read this will affirm that there has never come into his life a -revelation the gleam of which enables him to see that he is free to -reach a great decision, that his spirit may dare a great refusal, that -his soul may utter a great affirmation? The great moment of life is that -in which a man is revealed unto himself, in which his soul is laid bare, -in which it comes to him with the force of a revelation,—mine is the -power to will and to determine the content of my life, though if I am to -will I must dare to be myself, I must reach the decision, I must will, I -must be free. - -And the freedom of youth means freedom to be one’s self, to be a law -unto one’s self, not to be one’s self in lawlessness. Choose ye this day -whom ye will serve,—remembering that the responsibility of decision -rests with you and that, in the despite of all the lives that have been -lived and all the maps that have been drawn and all the plans that have -been sketched and all the precedents that have been set, you must live -your own life, and, if it be not your own life, it is not life at all. -Cherish the counsels of loved ones but remember that neither mother nor -father, uncle nor cousin nor any kinsman or kinswoman whosoever can -choose whom you are to serve. You cannot serve God unless yours be the -choice. - -Young men and women require to be warned against a thousand and one -influences ever lurking near at hand to deter youth from the hazard of -the spirit’s pioneering. Despise the counsels of the over-wise and -over-mature, the sum of whose low wisdom is that a man can make no -graver mistake in life than to wander from the paths which all men else -have pursued. The fear of seeming unusual obsesses the soul of too many -of us. Not a few men and women would rather be wrong than seem -different. Difference, variance, distinctiveness are not ends in -themselves, but may become and ofttimes are the means that must be used -by him who is not fearful of moral distinction. - -Outward differentiation is nothing, but inward distinction is -everything,—is the counsel I ever urge upon my fellow-Jews. We are not -to seem different for the sake of seeming, but we are to dare to seem to -be different in order to be distinguished, in order to achieve spiritual -outstandingness. When nice and refined and timid people say to you, -“Remember to be like everybody else, don’t attempt anything new, don’t -run the risk of seeming peculiar, don’t dream of venturing upon novel -courses whether in things great or small,” remember that there is a -possible invasion of the soul’s integrity that no man need endure. To -the counsels of the timorous fling back the command to the brave: -“Always do what you are afraid to do.” - -When men seek to affright you by their counsels of prudence, remind them -of the rule of one of the knightliest of Americans, the founder of -Hampton Institute, who laid upon one youth’s soul the burden: “doing -what can’t be done is the glory of living.” And when men seek to degrade -you to the level of their own base timidity, bid them to remember the -courage and nobleness that were in the act of Higginson in leading a -negro regiment touching which he said: “We all fought, for instance, -with ropes around our necks, the Confederate authorities having denied -to officers of colored regiments the usual privileges if taken prisoners -and having required them to be treated as felons.” - -Pioneering, moreover, presupposes unrest, discontent, just as it should. -I am not fearful for the youth whose soul is in a state of unrest, the -youth who has soaring ideals and knows not whether life is even worth -living. If that be his problem it is enough for him to know, -paraphrasing the word of the Jewish fathers, that whether or not life is -worth living we must live as if it were and we must make life fuller of -worth. Are you dissatisfied, are you discontented, so much the better -for you. Hearing from the mother of James Russell Lowell of his general -discontent with the conditions of society, Emerson wrote to her, “I hope -he will never get over it.” Better the nobly discontented than the -ignobly content. Did not John Stuart Mill say that pigs are always -satisfied and men are always dissatisfied. But let your discontent and -dissatisfaction be not with the world but with yourself, knowing that if -it be noble it shall lift you up. - -Grave consequences attend the too definite mapping out of life’s -programme. Men’s passion for and faith in the profession of soldiering -rest upon youth’s yearning for adventure. And if, perchance, to-day -great multitudes of men are yearning to take up arms, it is not because -they would destroy an enemy, but because they would obliterate the -emptiness of their own lives, because they are in revolt against the -absence in normal life to-day of the pioneering opportunity. It is this -lack of stimulus or impulse in the direction of pioneering which makes -for poor, mean, low substitutes in the realm of adventure. The low gang -takes the place of high comradeship, the debasing fling becomes a -substitute for ennobling adventure. The passion for glamour and glare, -as disclosed in the craze for the motion picture, is only another -expression of the thwarted sense of adventure which the soul of youth -dare not be denied. - -Seeing that the gang spirit is nothing more than a crude, imperfect, at -worst sinful, expression of youth’s passion for togetherness, what needs -to be done is to offer youth an opportunity for the expression of the -deep yearning for fraternalism. Do young men imagine that they must have -their fling? Is it not because life as lived is often so flat and stale -and unprofitable that the fling of the body is substituted for the -adventure of the spirit, that, failing to grasp hold of the eternal -realities and verities, men set out to magnify the passing and -perishable? When everything big is shut out of life it is not to be -wondered at that life becomes full of meanness and littleness and -unworthiness. - -Give yourself to something great, enroll under the banner of a high -cause, choose as your own some standard of self-sacrifice, attach -yourself to a movement that makes not for your own gain but for the -welfare of men, and you will have come upon a richly satisfying as well -as engrossing adventure. Either your spirit will greatly and bravely, -nobly and self-forgettingly adventure, or you will be in danger of -yielding to the dominance of your appetites, you will be in peril of -being overcome by your masterful passions. Dare to give every power of -your life to the furtherance of a mighty cause. Let your spirit come -under the dominance of a high and exalting enthusiasm. So will you gain -the mastery over yourself, not as a matter of prudence, not as a matter -of caution, not as a matter of timidity, not as a matter of duty. - -Let something so high and noble come into your life that it shall be -expulsive of everything low and mean. The men one honors most, the men -one has reason to cherish most highly, are those into whose lives -something so lofty and commanding has come as to have left no room for -the mean and petty. Having given themselves to the furtherance of a high -and exalted ideal, life leaves no place for the mean. The selfish and -the unworthy retreats with the precipitancy of the coward before the -imperiousness of the noble impulse, the divine aim. And to their honor -be it said, young men and women will rise to the highest level when it -invites or challenges. There is in the heart of youth a limitless -capacity for ardent devotion to causes of nobleness if but it be evoked -and guided. And youth, too, understands how noble the venturesome deed -may be even when utterly futile, how sublime in essence even when broken -and foredoomed. - -But men cannot finely pioneer nor nobly adventure until after they have -learned certain lessons in life. Men must learn to be self-reveringly -independent, which implies not the aloofness of solitude but the -aloneness when necessary of moral and spiritual self-reliance. Man must -learn to live his own life. There is no greater danger in our time than -that a man shall submit to the tyranny of the crowd. A man need not be -remote from nor yet alien to the world and yet he may live his own life -and live within himself. We suffer ourselves to come under the -domination of mob-feeling and mob-thinking, such as it is, because we -have not learned the art of shutting ourselves away at times from the -world. We seem never to dare to be alone because, though we know it not, -we would fain avoid facing life’s problems. We must understand, too, -that, if the problems of our own life are to be met and solved, these -things cannot be done vicariously. Not parents nor teachers nor -ministers can solve those pressing problems of our inner life with which -a man can cope effectively only amid the solitude of his inmost life. -Until you have learned the art of separating yourself for some time in -every day from the multitude, you will not learn how to think out and -think through life’s problems. You will not even know that there are -problems to be resolved. - -But while life is to be lived in the spirit of self-reverence and -self-reliance, life’s great questions cannot be faced aright unless they -be faced selflessly. Life is not to be egocentric but heterocentric. The -question that a man must put is not what is he going to get out of life, -how can he get the most out of life, but how can he put the most and the -best into life. Life is not to be interpreted in terms of self, of -individual gain, of personal advantage. If it be possible to -differentiate between two classes in the world, these classes are -respectively made up of the men who read life in the language of -privilege and advantage and the men who interpret life in the terms of -duty and obligation and responsibility. The selfless are the only beings -who know how to live, who have learned and mastered the art of life. It -is always possible to draw the distinction between the man who lives for -himself, for what he can get out of life, for the enhancement of his own -fame, for the enlargement of his own power, and the man who puts himself -second, who lives for the good of others, who lives for the good, who is -capable of denying self. The noblest of men and women are they who -prescribe life to self in terms of duty to the world. - -I venture to say to youth this day that there are two great needs in the -life of youth, if life is to be truly and finely faced. Have an ideal, -something to live by, and live for that ideal, wholly, steadfastly, -unwaveringly. Many men are willing to cherish an ideal, to behold a -vision, to catch a gleam, but they do not seem to understand that ideals -are not to be had cheaply, that a vision is not to be gained for the -asking. One comes upon men and women in every walk of life entirely -ready to pursue an ideal, but the pursuit must impose no difficulty, -must involve no sacrifice. These are the idealists who falter not until -sacrifice be demanded of them, and then their ideal is suffered to pass -as if the ideal were nothing more than a fair-weather friend rather than -a refuge in time of trouble, a bulwark during hours of trial and amid -the storms of temptation. - -Nor are ideals reserved for the great and outstanding in life. Every one -of us has a goal, and you are what your goal is. Your life will -ultimately define itself in the terms of your ideal. Let your ideal be -high and it will exalt you. Suffer your ideal to be low and it will be -sure to debase you. You are your goal: your ideal is you. Life often -breaks down here, in one of these two critical places, in the matter of -willing highly and of having holily. Some men have neither vision of -goal nor choice of way. Some men have the vision but stumble on the -way,—the men who think the goal more important than the way, forgetting -that the way is the goal. And so many falter and fumble, forgetting that -life’s most important choice is as truly of a path as of the goal, that -the way that leads thither is of the essence of the dream and the -triumph. What thou wouldst have highly thou must have holily. We will to -have high things, but we are not prepared to achieve them holily, as if -the manner of the quest were less holy than the matter of the goal. - -Who does not know of men in business who aim to secure a competence and -are resolved to put by the ways that are sharp and mean, after a fortune -has been secured? Men vainly imagine that after they have amassed much -they will neutralize the evil they have done by doing much good, but in -the meantime they have done evil to themselves and are no longer free to -live by the ideal. Giving themselves unholily to the quest of the high, -they have become transformed and debased into something mean and -strange. One knows of men in the ministry to whom is given the -putatively wise counsel to be discreetly cautious and evasively silent -until the time comes for the occupancy of a great pulpit, when, as it is -basely said, a man can afford to speak out of his soul. But when the -great pulpit prize is won, the gleam, alas, is gone, the vision lies -shattered. The man has been corrupted and his soul corroded and he who -was willing for a time to be silent in the hope that some day, through -the methods of silence, he might achieve the right of speaking out more -bravely, has in the meantime become a dumb dog who has lost the power as -well as the will to utter himself in fashion brave and unafraid. - -Seemingly good men, outwardly decent men enter into political life and -imagine that they must for a time strike hands with corruption until the -hour will come when they shall be able to smite corruption with their -own fists. They palter and they falter, whispering sorrowfully, “Truly -it is regrettable, but one must do these things.” One distinguished -statesman in American life declared to a friend many years ago that -there are times when a man must eat a peck of dirt in order to gain high -office. He gained the office, he ate his peck, and the tragedy is that -it is not only become the steady article of his diet, but he loves it -and he would not live without it, that it is become of the very essence -of his being. - -In other words, a man cannot wallow through the mire to the skies. No -man can have two standards, one to be followed until he be forty or -fifty, and then suddenly put away. No man can divest himself of the -lower ideal which he has adopted as a temporary expedient, because in -the meantime it has come to have the mastery over his soul. Putting -aside the great choice, the hour comes when a man finds himself -incapable of the great refusal and the standard to which he gave his -temporary adherence, to be abandoned in the years of opulence and -safety, becomes his despotic and inescapable master. It is no more -possible to have two standards in the world of the spirit than it is -possible to prescribe two different moral standards for men and women. -Unity must be sought and achieved at the outset, not a lowered standard -in the beginning and a higher standard in the end. The habit of the soul -cannot be altered at will. Once to every man and not a thousand times -comes the moment to decide, and the earlier decision will in part, if -not in whole, be determinative of every later choice. - -And if, young men and women, there were nothing else for which to -prepare, there is the future, there is the holy calling of parenthood to -be pursued by most of you. Have I not the right to appeal to young men -and women to-day to remember how much or how little they can make of -their own lives, and may we not base such appeal upon the truth that -they are to be the makers and the molders of the morrow; that unless -their lips and lives proclaim the voice of God in the soul of man, there -will follow a little-souled and mean-hearted generation instead of a -race of great-hearted and noble-souled men and women. - -A beautiful passage in an allegory recently presented upon the stage -tells of the song of unborn souls, which are dreaming of the parenthood -to be their lot upon earth and looking forward with heavenly joy to the -supreme felicity and benediction of parenthood. The most important duty -of youth is to prepare with consciousness and consecration for life’s -highest duty,—the duty of parenthood. Shall that future be polluted, -shall that heritage be befouled? In reminding young men and women as I -do that they are the trustees of the morrow, that they hold in their -keeping the destiny of all the future, I am tempted to ask a question. -What if I were to bring a little child before you, some beautiful child -of a year or two, and what if some man sitting in this company were to -come hither and for some unknown reason strike that child: would it not -be with difficulty that we could restrain ourselves from doing violence -to such a creature? What of the men and women committing a crime -infinitely more hurtful, who would not strike a little child, but who, -none the less, are ready to doom unborn generations to a heritage of -evil, of hurt, of shame? What young man or woman will not think upon -that? - -A further word should be spoken to young women who in every generation -are standard-bearers, and not only standard-bearers but -standard-lifters. I know it to be true that ofttimes women conform to -the lower standards which men impose upon them. Yet is it true that -women may be the makers of standards if they will, and that, if they -consent to the lowering of the standards, men will readily and, alas, -eagerly lapse to the lower levels. Will not young women understand that, -if they suffer standards to be lowered, if they for any reason yield to -the temptation to be their poorer, unworthier selves in the sight of -men, then will they corrupt men, then will they in very truth have -broken faith with the moral order which has vested womanhood with the -supreme privilege of exalting standards and by the exalting of standards -exalting men. - -I have said nothing up to this time about the place of God in the life -of youth. I never feel it my duty to urge you to believe in God as if -faith in God, as if trust in God, as if the acceptance of God were a -task to be superimposed rather than a privilege to be coveted. To young -men and women I would say that the one thing in the world they may not -omit to do is to leave room for God in their lives. But you cannot leave -room for God if your life be choked and clogged with things, and things, -and things. Leave a place in your life for the spirit of God and God -will find his way into your life and lead you to the making of a life -divine. - -Reviewing what has gone before, the great thing in life is to map it out -in youth. Not that one is to refrain from venturing upon the uncharted -sea but that, howsoever daringly one is ready to fare forth upon the -seas, one may not forget the guidance of the stars. It is a great thing -to venture upon the imperiling seas of life without the assurance of -safety and reward for one’s plans and toils. It is a greater thing so to -fare forth as to come inevitably under the direction of the fixed stars -in the heavens of the spirit divine. - -Upon a stained window in the dwelling of a noble friend I came upon some -lines which I commend to the soul of youth everywhere: - - “Climb high - Climb far - Your goal the sky - Your aim the star.” - - - - - II - - MATURITY: HOW TO SERVE AND ACHIEVE - - -Maturity, or the middle period of life, is in a sense the largest part -of life, and is not to be viewed merely as the period after youth and -before old age. It is relative only as all time is relative, but it is -absolute, too. In truth, it is the time of that self-dependence which -comes with the consciousness of power in maturity. It is the very body -and substance of life and least relative,—for youth is its foreshadowing -and old age the shadow which it casts behind. Middle age is not a link -between youth and old age, but that period of life to which youth is an -approach,—from which old age is an exit. Comparing life to a bridge, -youth and old age might be likened to the piers which must be builded, -but the linking together of the piers, the stretching of the cables over -which the larger part of life’s pilgrimage must be made is the task of -life’s middle period. - -Life is so constituted that it were almost within the limits of -reasonableness to urge that life need not pass out of the middle stage -into old age. Loath though one be to enter upon maturity, it need never -be left behind in return for age if it be entered upon in the spirit of -preparedness. Middle age is hard and bitter if youth have been misspent, -if youth have not been the stage of conscious preparation for life. - -Certain rules have been laid down for the governance of youth and the -question may be asked whether these are pertinent to the needs and tasks -of middle age,—namely the law that one must have an ideal by which to -live, and that one must not merely live by it but up to it. As for the -rules which are to be binding upon the middle period of life, who shall -venture to prescribe them, save that certain things are obviously -true,—that middle age shall continue that which youth initiates, and -that there shall be no sharp frontier dividing youth from that which -comes after. For middle age is not so much a part of life as it is life, -and life absolute. - -Middle age is but a part of the same life-long journey which in its -early stages is youth, which culminates in age. And yet in a sense a -different type of rules and ordinances is applicable to every one of the -three great periods of life. For life is not a journey, even and -unvarying, over a wide plain. Life may best be likened to the ascent of -a mountain and in turn the descent from its summit, and the laws that -govern life must be variously modified in order to meet the needs of the -different periods along the journey. - -In the early stages, during the hours of the ascent, the imperative -thing is that a man shall not over-tax his strength, that he shall not -overstrain his powers in the initial stages of the journey, that he -shall not attempt too much, that he shall not travel at too wearying a -pace. As man nears the summit of the mountain, it becomes needful for -him to conform to other rules. He must not lose the stride, he must know -how to go on, he must climb and climb without succumbing to the heat of -the day. Once the descent is begun, yet other rules apply, if one is -with safety to reach the end of the long journey. The glory of the -morning no longer upbears him, the splendor of the noonday sun no longer -maintains his strength. But as he leaves youth’s vigor and the power of -maturity behind him, the glow of the passing day may irradiate his -vision and reveal to him the distant horizon. - -Middle age seems too often a painful reluctance to leave youth behind -and to be a more painful hesitancy in the matter of facing the oncoming -of age. Unhappily for itself, middle age oft combines the childishness -of immaturity with the senescence of post-maturity so that it lacks -alike the charm of youth and the grace of age. Old age that is not -worthy of reverence is contemptible. Not less worthy of contempt is -middle age, if it have brought from youth nothing save youth’s foibles -and frailties. We not unseldom see—and it is always a pitiful -spectacle,—men and women whose bark of life is unballasted by the poise -that comes with strength and unsteadied by the serenity which ought to -be the mark of the maturer period. While men speak of the dignity of old -age, it is in truth the middle age which is in need of dignity, which -alas it too often lacks. - -Men frequently refer to the emptiness and the barrenness of old age, -when it is oftenest middle age that is empty and meaningless, for it is -the time when life’s emptiness is disclosed. It is in middle age that -men are made to face the bitter truth that theirs is not to achieve and -to serve because they have not set up any standards worthy of the name, -because their goal, such as it is, is too immediately accessible, and -they cannot serve because self, having been their very deity, has not -suffered them to will to serve or to learn how to serve. - -The temptation of middle age is to yield to the spirit of -disenchantment, though verily that is oft-times called disenchantment -which means nothing more than the absence of enchantments. The -temptation of middle age is not so much to give up ideals as to realize -that one is without them. Then men mistake their poor plans and -plottings, their puny purposes for ideals and wonder why they have lost -that which in truth they never had. Men rarely lose ideals. Poor, -imperfect substitutes for ideals are found out and find out their -owners,—if so they may be named. Men are not to fear losing ideals in -middle age. They are to fear not having them in youth so that they -cannot hold them throughout life. - -Middle age depends upon youth, and its disillusionments are due chiefly -to the absence of illusions in the time of youth. In middle and in old -age men suddenly discover that they cannot reap what in youth they have -failed to sow. That middle age finds the ideals of youth unsatisfying -and even unengrossing, indicts only youth and not itself, shows that the -map of life, if drawn at all and as drawn in youth, was not ample and -generous enough to have proved sufficing for a lifetime. - -Assuming that middle age is less joyous than youth, it enjoys one -supreme satisfaction, or rather reaps one supreme compensation, that of -the consciousness of two powers, two of life’s sovereign powers, the -power to achieve and the power to serve. If youth initiates, middle age -most achieves and best serves,—most achieves because it is a time of -fullness of intellectual strength and firmness of moral will; best -serves because the stains of self have been or ought to have been burnt -out and there is left the capacity of selfless enlistment under banners -unrelated to personal gain or private advantage. The middle age that men -find bare and unsatisfying is in truth that to them who have not -mastered the two arts of life, achieving and serving. - -Certain mistakes are not uncommon in respect of the interpretation of -middle age, for example, that it is not the period of high initiative. -Because things are not initiated with dash and flare, it is assumed that -middle age undertakes nothing. On the contrary, it is then and perhaps -only then that things are begun and achieved for their own sake, that -things are really undertaken in the consciousness of strength and with a -capacity for achievement. Moreover, while little can be carried into and -beyond middle age that is not initiated in youth, the soul of man has -not in the middle period forfeited or abandoned the power of -self-correction and self-redemption. It may not be easy, neither is it -impossible. - -Perhaps the supreme rule for middle age may be phrased in the fewest of -words,—_don’t stop growing_! Physical and intellectual maturity are not -interchangeable terms. The truth is that men almost consciously cease to -grow, and even will not to grow at thirty-five and forty and forty-five -and then proceed to wonder why life is so unsatisfying. Let men but -remember that there is no such thing as maturity in life,—if maturity -mean the cessation of growth,—for maturity were followed by -post-maturity, which is over-ripeness. - -Men need never cease to grow and mature. Men will either grow up or go -down. The great and satisfying lives are those of men and women who grow -on and go on until they are cut down. When Freeman died, he asked that -on his gravestone be carved the words, “He died learning.” He who grows -and learns dies not. Continue, as long as thou wouldst grow, to learn -and reason and purpose, nor yet imagine that life is done when youth is -ended. Nor let the middle-aged forget that going on is not the only -possibility. Even in middle age a man may reserve for himself freedom, -freedom of choice, freedom to revise life’s foundations, freedom to -begin anew if so be error have been made. - -Above all, middle age must not lose its admirations, its reverences, its -enthusiasms. The edge of enthusiasm may be dulled with the passing of -the years,—but the body and substance of one’s admirations need not be -diminished, and by our admirations we live. Anatole France, speaking of -the old campaigners of the Reserve, uses this finely stimulating word -with regard to them,—“they unite the elasticity of youth with the -staunchness of maturity.” There is another and an older way of -describing the characteristic quality of middle age, which must combine -“the wisdom of age and the heart of youth.” - - - - - III - - AGE: HOW NOT TO GROW OLD - - - “But why, you ask me, should this tale be told - To men grown old, or who are growing old? - It is too late! Ah, nothing is too late - Till the tired heart shall cease to palpitate. - - * * * * * - - What, then? Shall we sit idly down and say - The night hath come; it is no longer day? - The night hath not yet come; we are not quite - Cut off from labor by the failing light; - Something remains for us to do or dare; - Even the oldest tree some fruit may bear. - - * * * * * - - For age is opportunity no less - Than youth itself, though in another dress, - And as the evening twilight fades away - The sky is filled with stars, invisible by day.” - - —LONGFELLOW: _Morituri Salutamus_. - - -Old age depends largely upon the attitude of men toward the whole of -life. Old age is not a joke nor a bore nor a trial nor a calamity, -though it may be any one of these as all of life may be. But what needs -to be stressed is that old age has no content in itself apart from the -whole of life. Old age may be as nothing else a foretaste of the kingdom -of heaven where faith and hope may meet and love crown all. But little -can come to old age that was not in and throughout life. Alas for the -old age of the self-centered and self-serving! If life have built walls -that shut out, these cannot be razed by age, which will forever have -made itself captive. - -The crown of old age is a term that trips lightly from our tongues. Are -we not in danger of forgetting that there must be something to crown? -For in old age inheres no magic to redeem and transfigures all that has -gone before. Old age purges the precious metal of life’s substance of -its debasing dross, but the precious substance must be there to be -purged. Age, like happiness, is neither to be sought nor evaded. It is a -by-product of life rather than life’s end. Not the aim nor goal of life, -but the way of life must it be. - -In the matter of reverencing old age, we rest historically upon the -firmest Jewish foundation. For the Jew as no other man before or after -him taught the world how to magnify childhood and to glorify old age,—to -rise up before the hoary head and honor the face of the old man. And -this revering solicitude for the aged is still one of the marks of -Jewish life. Jewish teaching has urged and Jewish practice has confirmed -the truth that blessing rests upon that home in which the aged have -found shelter. - -Indeed, one is almost disposed to hold that there is a possibility of -overdoing reverence for old age as old age, of becoming indiscriminating -in the honor which one metes out to the hoary head. If the people of -Israel have erred in any part with respect to old age, they have revered -the aged head too much irrespective of the head and the man. I would not -if I could break with that fine tradition, but, sometimes, it were well -to ask whether old age is to be respected as a virtue in itself, whether -length of days should be regarded as a merit apart from what has gone -before. Old age is judged compassionately on the principle that nothing -but the good should be spoken touching the dead or the nearly dead. - -One is sometimes moved to believe that if the aged are unhappy it is -because age brings with it not only opportunity for quiet meditation and -serene retrospect, but the necessity of thinking about the great issues -of life. And many of us have never learned how to think. We have put off -the evil day of taking thought upon life so that, when it at last comes, -its imminence appalls. Men and women put off their questions and their -problems to the end of life and when the end is nearly come, they lack -the strength and will to think them through. The need of solutions is -then cruelly pressed upon unpracticed and undisciplined minds. - -Though I ask the question, how to grow old and how not to grow old, are -we not, if we will be frank, more interested in the question how not to -grow old than how to grow old? In the question, pressing a little -farther, how to seem not to grow old rather than how not grow old? -Seeming not to grow old may be attained by artificial means. Not to grow -old may be achieved by inward grace alone. Need it be said that no one -is ever deceived by external methods of averting age, nor is any one -profited or helped save perhaps the chemist and the dye-maker, save the -babblers and praters of new substitutes for old faiths? Whosoever thinks -of old age aright, whosoever has fitted himself for the dignity of the -burden of many days will resort neither to renewing cosmetics nor novel -cults as a refuge from old age. - -Men speak of the penalties of old age and penalties there are, but what -of its rewards, rich and abundant and wondrous, richer indeed in most -cases than its desert? The old, because they are old, are treated for -the most part as if they were travelers returning richly laden with -stores of varied treasures from a voyage over remotest seas to some -strange and wondrous spot. Old age in itself is no more a reward than a -penalty. And yet what rewards, paraphrasing Shakespeare, accompany old -age, and how fitting that these rewards, friendship-bearing, -honor-bringing, should wait upon what might elsewise be life’s -melancholy end! - -The truth is that old age is not a period of rewards nor penalties in -themselves. It is a time of duties, as every period offers life’s cup -with duties brimming o’er. Duties there are,—but there are privileges -beyond estimate. And the privilege of privileges is to offer an example -to others in all ways and most of all in the way of facing life with -serenity. Finer far for old age to claim its duties than to enjoy its -privileges for the old ought to shun being pitied as weak and seek -rather to be admired as strong and honored as serene. - -When old age has the grace of exalting duty and subordinating privilege, -it ceases to be the period of mute resignation. From one point of view, -it is the age of resignation, for one wittingly resigns in part what -death is wholly to take away, but, be it made clear, resignation is not -inaction, renunciation is not willlessly surrendering torpor. These -things imply will, action, choice, not merely an awaiting of the end -without murmur or complaint. For old age waits not but wills; old age -surrenders not but whilst life is renders return for life. - -While different types of laws seem to obtain for youth, maturity and old -age, these yet are one and one spirit seems to pervade and dominate all. -Let youth hold high its aim and pursue high aims through holy means. Let -maturity serve and achieve and above all achieve only that it may serve -with unimpaired admiration and undimmed ideals. And let old age be nobly -wise and unafraid and unselfish to the end! - -Much, if not everything, of the content of old age depends on the things -for which one cares. If one care for the things that cannot survive -youth or middle age, whose value is inevitably lessened with the flight -of years, then old age must become barren and empty. Whether your old -age is to be void and meaningless depends almost wholly not upon what -you have and care for at seventy or eighty, but what it was you sought -to have at twenty, what you cared for at thirty, what you cherished at -forty. Certain things may be harmless, even admirable in themselves, and -yet are destined to be woefully disappointing if they are suffered to -become the pursuits of a lifetime and men give themselves to things for -which they cannot care when the years have multiplied. - -Myopia may interfere with one’s zest for looking upon motion pictures, -limbs may become too rheumatic for dancing, tragic though this may -sound, the hazard of games of chance may lose its fascination, even -money-making, the accumulation of things, may pall or become impossible. -But certain things there are that can never grow stale nor wearying nor -seem unprofitable. Upon these let men fix their vision and their aim, -the pleasures of the mind, the tasks of the spirit, the possibilities of -serving. It is almost life’s greatest danger that life will be lived -with care for things interest in which cannot survive youth and middle -age. What if a man were so to train himself physically that he could run -and do nothing else, so that after the period of running had passed, he -could not walk! Would not such modus vivendi seem unwise and sadly -blundering? - -Would you avoid growing old? Do you will even to seem not to grow old? -Then have a vision of life and amid a multiplicity of things have and -hold, cherish and pursue an ideal. To the man of ideals, to the man who -in other words lives, age comes not. Age cannot touch nor wither nor -blast the life pervaded and smitten through by ideals. Would you grow -old, or rather would you not grow old, then live, and live by the stars. -Such are the lives of the unaging. In order not to grow old, I say -again, grow on in faith and hopefulness, in vision and serviceableness. -Being without these things, some men cannot grow old, they are old. -Unhappily for them, they were born old, as other men, whatever be the -number of their years, die young. Having these things, age cannot ravage -the spirit. - -Such men and women are age-proof, their heads may be silver white, their -frames bowed, their limbs palsied, but age they know not,—the men I have -in mind, such men as that great physician who, after sixty years and -more of unwearied and unrivaled service, is still an impassioned pleader -for the right of the child, of the merest, puniest babe. Who will dare -say that he is aged, who at fourscore and more spends himself utterly in -the service of the least of these? I am thinking of yet another friend -of fourscore and more, whose life is nobly dedicated to the furtherance -of amity between faith and faith, who serves all men as brothers, who -proves that he is a Christian by the love he bears the Jew. And I am -thinking of yet another man who likewise has lived for fourscore years, -perhaps the foremost educator of our generation, a publicist of -matchless felicity in utterance and conduct alike, a man who at eighty -and more steps into the arena with all the power and eagerness of youth -in order to take up arms on behalf of another great though much wronged -servant of the nation. - -It was once said of Theodore Parker that he gave himself unreservedly -and with abandon to whatever truth, duty, love, the three sublime voices -of God,—the real trinity in our souls,—commanded. Truth, duty, love! -Have you tried these things? Have you dared to live by them and for -them, by and for any one of them? Does not this word bear out what was -recently said by a great American physician about a noble social -worker,—that individual, who has no object in life, who simply works day -by day, with the idea that he is making a dollar and is going to use the -dollar for his own comfort, cannot have a very peaceful mind. But if one -has an object in life, to attain certain things which will be helpful to -others, and whose day is filled with that sort of work, that individual -deserves,—and other things being equal,—will have an old age. - -Truth, duty, love,—obey their command and when you do you shall find age -a fiction and life alone a reality. What if old age be without teeth and -eyes if it be not without hope and faith and fadeless memories! - - “To suffer and endure, - To keep the spirit pure— - The fortress and abode of holy Truth— - To serve eternal things - Whate’er the issue brings - This is not broken Age, but ageless Youth.” - -If then life be centered on self, old age may rest in the certitude of -disappointment and disillusion. But if self be centered on life, then -may come what Morley described, touching Edmund Burke, as “an -unrebellious temper and hopes undimmed for mankind.” - -Twofold must be the hope of man,—for a future for self and for the -future for all. And when the soul is so freighted with hopes, then shall -it be said of a man as it was said of the great poet: “He was one of -those on the lookout for every new idea and for every old idea with a -new application, which may tend to meet the growing requirements of -society; one of those who are like men standing on a watch-tower to whom -others apply and say, not ‘What of the night?’ but ‘What of the morning -and of the coming day?’” - -My one word of counsel is,—let life not be centered on self, for to live -for self is to invite cruel disaster in old age. The saddest, in truth -the most tragic, lives I know are those of old men and women who have -nothing to live for because they have lived for self and self alone,—and -self is nothing. Their lives are piteously empty. For the restlessness -and excitement of youth may hide this truth, but age, like death, is a -revealer. And there are many types of selfishness. I speak of two which -must suffice. There are those who live for self,—for selfissimus, giving -not the utmost for the highest but all for the nighest,—self, self, -self, self’s pleasure and profit and power and vantage and fame. These -are the most crude and obvious types of the selfful, who shall pay the -penalty of their folly and their moral disease. - -But, though it be said to your dismay, there are other types of -selfishness, though less obvious,—the selfishness of those who project -self into and magnify self in family relationship. For there are those -who simply extend the horizon of self enough to include other forms of -self, one’s own, one’s nearest, one’s flesh and blood. And here, too, -disillusion is bound to come and ought to come, for one’s own cannot and -ought not to fill one’s life forever. One might well excuse our mothers -and fathers for giving their thought and attention to their own, for -these were many and life was hard and life’s struggle ofttimes bitter. -But for the fewest is such excuse valid now,—if ever it was -valid—especially seeing that we concentrate upon the giving to others of -things rather than upon helping others to their highest and best. In -truth, people concentrate upon self, upon their own interests and -wishes, and these things pass and little or nothing is left in life save -self. Live for yourself, and you live two years in one; live in the life -of others, and you divide your years with another. - -Is not all this a paraphrase of what Emerson has said better than any -other? He who loves is in no condition old. Not lives and lives for -self, not loves self and self alone, but he who loves! Emerson, building -better perhaps than he knew, has voiced the deepest truth of the soul. -Love cannot die and love will not let die nor yet grow old. And yet as a -final word, and more needed than all else, I would say that there is -only one way to grow old, and that too is the only way not to grow old. -That way is to know, to love, to serve. - - “Grow old along with me! - The Best is yet to be, - The last of life for which the first was made; - Our times are in His hand - Who saith, ‘A whole I planned,’ - Youth shows but half: Trust God: see all nor be afraid.” - - - - - -End of the Project Gutenberg EBook of How to Face Life, by Stephen Samuel Wise - -*** END OF THIS PROJECT GUTENBERG EBOOK HOW TO FACE LIFE *** - -***** This file should be named 60826-0.txt or 60826-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/0/8/2/60826/ - -Produced by Turgut Dincer, Nigel Blower and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: How to Face Life - -Author: Stephen Samuel Wise - -Editor: Edward Howard Griggs - -Release Date: December 1, 2019 [EBook #60826] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK HOW TO FACE LIFE *** - - - - -Produced by Turgut Dincer, Nigel Blower and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - -</pre> - - -<div> - <h1 class='c000'><i><span class='c001'>How to Face Life</span></i></h1> -</div> - -<div class='chapter'> - -<div class='pbb'> - <hr class='pb c002' /> -</div> - -</div> - -<div class='nf-center-c1'> - <div class='nf-center'> - <div><span class='large'>THE ART OF LIFE SERIES</span></div> - <div><span class='large'><i>Edward Howard Griggs, Editor</i></span></div> - </div> -</div> - -<hr class='c003' /> - -<div class='nf-center-c1'> -<div class='nf-center c004'> - <div><span class='xxlarge'><b>How to Face Life</b></span></div> - <div class='c005'>BY</div> - <div class='c005'><span class='large'>STEPHEN S. WISE</span></div> - <div><span class='small'>Rabbi of the Free Synagogue, New York</span></div> - </div> -</div> - -<div class='figcenter id001'> -<img src='images/bwh.jpg' alt='' class='ig001' /> -</div> - -<div class='nf-center-c1'> - <div class='nf-center'> - <div>NEW YORK</div> - <div><span class='large'>B. W. HUEBSCH</span></div> - <div>MCMXVII</div> - </div> -</div> - -<div class='chapter'> - -<div class='pbb'> - <hr class='pb c005' /> -</div> - -</div> - -<div class='nf-center-c1'> -<div class='nf-center c002'> - <div>COPYRIGHT, 1917, BY</div> - <div><span class='large'>B. W. HUEBSCH</span></div> - </div> -</div> - -<div class='nf-center-c1'> -<div class='nf-center c002'> - <div><span class='small'>PRINTED IN THE UNITED STATES OF AMERICA</span></div> - </div> -</div> - -<div class='chapter'> - -<div class='pbb'> - <hr class='pb c005' /> -</div> - -</div> - -<div class='nf-center-c1'> - <div class='nf-center'> - <div>TO</div> - <div>MY LOUTINJIM</div> - </div> -</div> - -<div class='chapter'> - -<div class='pbb'> - <hr class='pb c005' /> -</div> - -</div> - -<div> - <h2 class='c006'>CONTENTS</h2> -</div> - -<div class='nf-center-c1'> -<div class='nf-center c004'> - <div><span class='large'>I YOUTH</span></div> - <div class='c005'>PREPARING FOR LIFE</div> - <div class='c005'><a href='#Page_9'>PAGE 9</a></div> - <div class='c004'><span class='large'>II MATURITY</span></div> - <div class='c005'>HOW TO SERVE AND ACHIEVE</div> - <div class='c005'><a href='#Page_48'>PAGE 48</a></div> - <div class='c004'><span class='large'>III AGE</span></div> - <div class='c005'>HOW NOT TO GROW OLD</div> - <div class='c005'><a href='#Page_62'>PAGE 62</a></div> - </div> -</div> - -<div class='chapter'> - -<div class='pbb'> - <hr class='pb c005' /> -</div> - -</div> - -<div> - <span class='pageno' id='Page_9'>9</span> - <h2 class='c006'>I <br /> <br /> <span class='c007'>YOUTH: PREPARING FOR LIFE</span></h2> -</div> - -<div class='lg-container-l c008'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“<span class='sc'>How</span> beautiful is youth! How bright it gleams.</div> - <div class='line'>With its illusions, aspirations, dreams!</div> - <div class='line'>Book of Beginnings, Story without End,</div> - <div class='line'>Each maid a heroine, and each man a friend!</div> - <div class='line'>Aladdin’s Lamp, and Fortunatus’ Purse!</div> - <div class='line'>That holds the treasures of the universe!</div> - <div class='line'>All possibilities are in its hands,</div> - <div class='line'>No danger daunts it and no foe withstands;</div> - <div class='line'>In its sublime audacity of faith,</div> - <div class='line'>‘Be thou removed,’ it to the mountain saith,</div> - <div class='line'>And with ambitious feet, secure and proud,</div> - <div class='line'>Ascends the ladder leaning on the cloud.”</div> - </div> - <div class='group'> - <div class='line in2'>—<span class='sc'>Longfellow</span>: <i>Morituri Salutamus</i>.</div> - </div> - </div> -</div> - -<p class='c009'>How to face life, how to prepare for -life, are questions that must be answered -by those who believe, as Lecky put it, -<span class='pageno' id='Page_10'>10</span>that the “map of life” must be marked -out, that in the words of Emerson there -is such a thing as the “conduct of life” -which man is free to determine.</p> - -<p class='c009'>We are assured incessantly in these -days that we must enter upon a great -programme of preparedness for war,—back -of which urging lies the assumption -that a maximum of preparedness -must be arranged in order to secure our -land against the menace of aggression -or invasion. If a programme of preparedness, -which in the last analysis involves -destruction and desolation, be -impossible without the fullest planning, -how much less possible is it to shape a -constructive life-upbuilding programme -without most careful and adequate preparedness.</p> - -<p class='c009'><span class='pageno' id='Page_11'>11</span>Into the mind of youth must penetrate -the ideal of self-preparedness,—not of -external preparation for the outward -life, but of inmost preparedness for the -inner life. Whether or not the preparedness -programme be, as some hold, -more menacing to the soul of America -than foreign foe can ever become because -it marks an immediate invasion of -the American soul rather than a possible -aggression upon American soil, it -is certain that life cannot worthily be -lived save after preparedness in the -fullest sense of the term.</p> - -<p class='c009'>It is, in truth, easy to stir up excitement -and even deeper feeling over a -purely external problem such as is that -of war-preparedness, preparing to do -something to another whether an individual -<span class='pageno' id='Page_12'>12</span>or a nation or a continent. -The easiest way is the way of external -preparedness, the militaristic way, for it -involves a minimum of reasoning. But -preparation for life which I ask of -youth involves the largest measure of -reasoning and planning and purposing. -It is the hardest way rather than the -easiest way, though the pursuit thereof -makes ultimately for the way that is -inevitably rightful and unerring.</p> - -<p class='c009'>Is it needful to urge upon young people -that they shall face life with the determination -to sketch for themselves a -map of life as they see it, as they purpose, -if so be they purpose, to make it? -What would be said of a military commander -who entered upon a land to him -unknown without securing in advance -<span class='pageno' id='Page_13'>13</span>the fullest possible data, without gaining, -as far as it was possible so to do, an -understanding of the outlines of the -country he proposed to enter?</p> - -<p class='c009'>Curiously enough, it is often imagined -that preparation for life is -largely a matter of the higher education -and exclusively associated with college -and university life. This imagining -may be due to the circumstance that -men and women step out of so-called -preparatory schools into higher institutions -of learning. One sometimes -wonders, in very truth, whether, instead -of college preparing men for life, it -were not more fitting to hold that after -the college or university experience men -need to be repaired if they are rightly to -live and toil and serve.</p> - -<p class='c009'><span class='pageno' id='Page_14'>14</span>My counsel is not for men alone but -for men and women, for youth and -maidens alike. Let no man venture to -offer two kinds of counsel, one to men -and yet another to women. There is -only one manner of preparedness for -life, for life is life and it is not one -thing for a man and yet another for a -woman.</p> - -<p class='c009'>Though I have used the term “map -of life,” map is hardly a happy analogy. -For maps presuppose that a land is become -known and familiar. And life -cannot be foreknown and charted, if -life it is to be, as every life ought to be, -a great adventure into the unknown -rather than the acceptance of a programme, -a hazard of the spirit rather -than a body of prescriptions and ordinances. -<span class='pageno' id='Page_15'>15</span>We are to fare forth upon the -seas of life,—without chart. But some -of us attempt to sail the sea rudderless, -helmless, starless. Men and women -embark upon life without ever having -given thought to the storms that beset, to -the rocks that threaten, to the unknown -perils that may lie before. And then it -is wondered why many fail to make -port, why the ships of life frequently -founder upon the high seas. The wonder -ought rather to be that so many enter -triumphantly into the harbors of -eternity, seeing how rarely men map out -life in advance, seeing how grudging is -the time spent upon preparation, seeing -how seldom men diligently and consciously -prepare to meet those difficulties -and burdens and problems which -<span class='pageno' id='Page_16'>16</span>adequate preparedness for life alone -can fit the soul to face.</p> - -<p class='c009'>Let not life be mapped out so definitely -for you, so accurately and systematically -that no room will be left for the -play of your own will and the determinations -of your own spirit. I would almost -rather have every map of life flung -away than have life so mapped out as to -leave youth no freedom of choice, as to -fail to spur men on to face the great adventure, -to be capable of daring to front -whatsoever life may offer. Not very -long ago, I inquired of friends, whose -little lad is a pupil of one of the so-called -best schools in the land, when they had -applied for his admittance, and they answered, -“Before he was born.” It occurred -to me to inquire what dire thing -<span class='pageno' id='Page_17'>17</span>would have happened in the event of the -lad having proved upon birth to be a -little lass, but the comforting assurance -was at once given me that such contingency, -not to say calamity, had been -guarded against, in a sense, through applying -for admittance to a girls’ school -in the event of the lad being born a lass. -It seemed to me then as it does now an -admirable thing to make such comprehensive -provision for a child’s education -as to gain for it in advance of birth admittance -into two schools, irrespective -of sex.</p> - -<p class='c009'>But, without resting too heavily upon -this illustration, is it not possible to prepare -another for life so definitely as to -deny to youth the privilege of willing, -choosing, venturing, daring—even losing? -<span class='pageno' id='Page_18'>18</span>It were almost better that a youth -go without the problematic advantages -of school discipline than have his school -and college and university career chosen -and marked out for him rigidly and inflexibly. -What greater wrong can I do -my child than to withhold from him the -freedom of choice, than so to cabin and -confine his spirit that he must needs beat -his wings in the intense inane without -knowing the atmosphere that magnifies -freedom and liberates the soul? Guide -if you will the life of youth, but beware -of the danger of maiming and crippling -life through so definitely and completely -mapping it out as to deny the soul of -youth the peril of adventure, the joy -of combat, the glory of hopeless daring.</p> - -<p class='c009'><span class='pageno' id='Page_19'>19</span>Life must mean pioneering, not making -one’s way, but breaking a way, clearing -a path of life for one’s self. It is -the glory of life,—and there is no glory -like unto it,—to face the task of moral -and intellectual pioneering. There is -danger lest in our time there pass out of -the life of men one of the most precious -of things, that pioneering spirit that -comes to the man who after he has -fared forth, braved every danger, stood -every peril at bay, declares in the word -of the poet:</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“Anybody might have heard it</div> - <div class='line'>But God’s whisper came to me.”</div> - </div> - </div> -</div> - -<p class='c009'>The whisper of God comes to every -man or to every man it may come. The -opportunity for the performance of the -task of moral or spiritual pioneering is -<span class='pageno' id='Page_20'>20</span>denied to no man. Americas of the -spirit remain to be discovered within -the life of every one of us. What man -or woman who may read this will affirm -that there has never come into his life -a revelation the gleam of which enables -him to see that he is free to reach a -great decision, that his spirit may dare -a great refusal, that his soul may utter -a great affirmation? The great moment -of life is that in which a man is -revealed unto himself, in which his soul -is laid bare, in which it comes to him -with the force of a revelation,—mine -is the power to will and to determine -the content of my life, though if I am to -will I must dare to be myself, I must -reach the decision, I must will, I must -be free.</p> - -<p class='c009'><span class='pageno' id='Page_21'>21</span>And the freedom of youth means -freedom to be one’s self, to be a law -unto one’s self, not to be one’s self in -lawlessness. Choose ye this day whom -ye will serve,—remembering that the -responsibility of decision rests with you -and that, in the despite of all the lives -that have been lived and all the maps -that have been drawn and all the plans -that have been sketched and all the precedents -that have been set, you must -live your own life, and, if it be not your -own life, it is not life at all. Cherish -the counsels of loved ones but remember -that neither mother nor father, uncle -nor cousin nor any kinsman or kinswoman -whosoever can choose whom you -are to serve. You cannot serve God -unless yours be the choice.</p> - -<p class='c009'><span class='pageno' id='Page_22'>22</span>Young men and women require to be -warned against a thousand and one influences -ever lurking near at hand to deter -youth from the hazard of the spirit’s -pioneering. Despise the counsels of -the over-wise and over-mature, the sum -of whose low wisdom is that a man can -make no graver mistake in life than to -wander from the paths which all men -else have pursued. The fear of seeming -unusual obsesses the soul of too -many of us. Not a few men and women -would rather be wrong than seem -different. Difference, variance, distinctiveness -are not ends in themselves, -but may become and ofttimes are the -means that must be used by him who is -not fearful of moral distinction.</p> - -<p class='c009'>Outward differentiation is nothing, -<span class='pageno' id='Page_23'>23</span>but inward distinction is everything,—is -the counsel I ever urge upon my fellow-Jews. -We are not to seem different -for the sake of seeming, but we are -to dare to seem to be different in order -to be distinguished, in order to achieve -spiritual outstandingness. When nice -and refined and timid people say to you, -“Remember to be like everybody else, -don’t attempt anything new, don’t run -the risk of seeming peculiar, don’t -dream of venturing upon novel courses -whether in things great or small,” remember -that there is a possible invasion -of the soul’s integrity that no man need -endure. To the counsels of the timorous -fling back the command to the -brave: “Always do what you are -afraid to do.”</p> - -<p class='c009'><span class='pageno' id='Page_24'>24</span>When men seek to affright you by -their counsels of prudence, remind them -of the rule of one of the knightliest of -Americans, the founder of Hampton Institute, -who laid upon one youth’s soul -the burden: “doing what can’t be done -is the glory of living.” And when men -seek to degrade you to the level of their -own base timidity, bid them to remember -the courage and nobleness that were -in the act of Higginson in leading a -negro regiment touching which he said: -“We all fought, for instance, with ropes -around our necks, the Confederate authorities -having denied to officers of -colored regiments the usual privileges -if taken prisoners and having required -them to be treated as felons.”</p> - -<p class='c009'>Pioneering, moreover, presupposes -<span class='pageno' id='Page_25'>25</span>unrest, discontent, just as it should. I -am not fearful for the youth whose soul -is in a state of unrest, the youth who -has soaring ideals and knows not -whether life is even worth living. If -that be his problem it is enough for him -to know, paraphrasing the word of the -Jewish fathers, that whether or not life -is worth living we must live as if it were -and we must make life fuller of worth. -Are you dissatisfied, are you discontented, -so much the better for you. -Hearing from the mother of James -Russell Lowell of his general discontent -with the conditions of society, Emerson -wrote to her, “I hope he will -never get over it.” Better the nobly -discontented than the ignobly content. -Did not John Stuart Mill say that pigs -<span class='pageno' id='Page_26'>26</span>are always satisfied and men are always -dissatisfied. But let your discontent and -dissatisfaction be not with the world -but with yourself, knowing that if it -be noble it shall lift you up.</p> - -<p class='c009'>Grave consequences attend the too -definite mapping out of life’s programme. -Men’s passion for and faith -in the profession of soldiering rest upon -youth’s yearning for adventure. And -if, perchance, to-day great multitudes of -men are yearning to take up arms, it is -not because they would destroy an enemy, -but because they would obliterate -the emptiness of their own lives, because -they are in revolt against the absence in -normal life to-day of the pioneering opportunity. -It is this lack of stimulus -or impulse in the direction of pioneering -<span class='pageno' id='Page_27'>27</span>which makes for poor, mean, low -substitutes in the realm of adventure. -The low gang takes the place of high -comradeship, the debasing fling becomes -a substitute for ennobling adventure. -The passion for glamour and glare, as -disclosed in the craze for the motion -picture, is only another expression of the -thwarted sense of adventure which the -soul of youth dare not be denied.</p> - -<p class='c009'>Seeing that the gang spirit is nothing -more than a crude, imperfect, at worst -sinful, expression of youth’s passion for -togetherness, what needs to be done is -to offer youth an opportunity for the -expression of the deep yearning for fraternalism. -Do young men imagine -that they must have their fling? Is it -not because life as lived is often so flat -<span class='pageno' id='Page_28'>28</span>and stale and unprofitable that the fling -of the body is substituted for the adventure -of the spirit, that, failing to grasp -hold of the eternal realities and verities, -men set out to magnify the passing and -perishable? When everything big is -shut out of life it is not to be wondered -at that life becomes full of meanness -and littleness and unworthiness.</p> - -<p class='c009'>Give yourself to something great, enroll -under the banner of a high cause, -choose as your own some standard of -self-sacrifice, attach yourself to a movement -that makes not for your own gain -but for the welfare of men, and you will -have come upon a richly satisfying as -well as engrossing adventure. Either -your spirit will greatly and bravely, -nobly and self-forgettingly adventure, -<span class='pageno' id='Page_29'>29</span>or you will be in danger of yielding to -the dominance of your appetites, you -will be in peril of being overcome by -your masterful passions. Dare to give -every power of your life to the furtherance -of a mighty cause. Let your spirit -come under the dominance of a high and -exalting enthusiasm. So will you gain -the mastery over yourself, not as a matter -of prudence, not as a matter of caution, -not as a matter of timidity, not as -a matter of duty.</p> - -<p class='c009'>Let something so high and noble -come into your life that it shall be expulsive -of everything low and mean. -The men one honors most, the men one -has reason to cherish most highly, are -those into whose lives something so -lofty and commanding has come as to -<span class='pageno' id='Page_30'>30</span>have left no room for the mean and -petty. Having given themselves to the -furtherance of a high and exalted ideal, -life leaves no place for the mean. The -selfish and the unworthy retreats with -the precipitancy of the coward before -the imperiousness of the noble impulse, -the divine aim. And to their honor be -it said, young men and women will rise -to the highest level when it invites or -challenges. There is in the heart of -youth a limitless capacity for ardent devotion -to causes of nobleness if but it -be evoked and guided. And youth, too, -understands how noble the venturesome -deed may be even when utterly futile, -how sublime in essence even when -broken and foredoomed.</p> - -<p class='c009'>But men cannot finely pioneer nor -<span class='pageno' id='Page_31'>31</span>nobly adventure until after they have -learned certain lessons in life. Men -must learn to be self-reveringly independent, -which implies not the aloofness -of solitude but the aloneness when -necessary of moral and spiritual self-reliance. -Man must learn to live his -own life. There is no greater danger -in our time than that a man shall submit -to the tyranny of the crowd. A man -need not be remote from nor yet alien to -the world and yet he may live his own -life and live within himself. We suffer -ourselves to come under the domination -of mob-feeling and mob-thinking, such -as it is, because we have not learned -the art of shutting ourselves away at -times from the world. We seem never -to dare to be alone because, though we -<span class='pageno' id='Page_32'>32</span>know it not, we would fain avoid facing -life’s problems. We must understand, -too, that, if the problems of our own -life are to be met and solved, these -things cannot be done vicariously. Not -parents nor teachers nor ministers can -solve those pressing problems of our inner -life with which a man can cope effectively -only amid the solitude of his -inmost life. Until you have learned the -art of separating yourself for some time -in every day from the multitude, you -will not learn how to think out and think -through life’s problems. You will not -even know that there are problems to be -resolved.</p> - -<p class='c009'>But while life is to be lived in the -spirit of self-reverence and self-reliance, -life’s great questions cannot be faced -<span class='pageno' id='Page_33'>33</span>aright unless they be faced selflessly. -Life is not to be egocentric but heterocentric. -The question that a man -must put is not what is he going to -get out of life, how can he get the -most out of life, but how can he put -the most and the best into life. Life -is not to be interpreted in terms of -self, of individual gain, of personal advantage. -If it be possible to differentiate -between two classes in the world, -these classes are respectively made up -of the men who read life in the language -of privilege and advantage and the men -who interpret life in the terms of duty -and obligation and responsibility. The -selfless are the only beings who know -how to live, who have learned and mastered -the art of life. It is always possible -<span class='pageno' id='Page_34'>34</span>to draw the distinction between the -man who lives for himself, for what he -can get out of life, for the enhancement -of his own fame, for the enlargement of -his own power, and the man who puts -himself second, who lives for the good -of others, who lives for the good, who -is capable of denying self. The noblest -of men and women are they who prescribe -life to self in terms of duty to the -world.</p> - -<p class='c009'>I venture to say to youth this day -that there are two great needs in the -life of youth, if life is to be truly and -finely faced. Have an ideal, something -to live by, and live for that ideal, -wholly, steadfastly, unwaveringly. -Many men are willing to cherish an -ideal, to behold a vision, to catch a -<span class='pageno' id='Page_35'>35</span>gleam, but they do not seem to understand -that ideals are not to be had -cheaply, that a vision is not to be gained -for the asking. One comes upon men -and women in every walk of life entirely -ready to pursue an ideal, but the pursuit -must impose no difficulty, must involve -no sacrifice. These are the idealists -who falter not until sacrifice be demanded -of them, and then their ideal is -suffered to pass as if the ideal were -nothing more than a fair-weather friend -rather than a refuge in time of trouble, -a bulwark during hours of trial and -amid the storms of temptation.</p> - -<p class='c009'>Nor are ideals reserved for the great -and outstanding in life. Every one of -us has a goal, and you are what your -goal is. Your life will ultimately define -<span class='pageno' id='Page_36'>36</span>itself in the terms of your ideal. -Let your ideal be high and it will exalt -you. Suffer your ideal to be low and -it will be sure to debase you. You are -your goal: your ideal is you. Life often -breaks down here, in one of these -two critical places, in the matter of willing -highly and of having holily. Some -men have neither vision of goal nor -choice of way. Some men have the -vision but stumble on the way,—the -men who think the goal more important -than the way, forgetting that the way is -the goal. And so many falter and fumble, -forgetting that life’s most important -choice is as truly of a path as of the -goal, that the way that leads thither is -of the essence of the dream and the -triumph. What thou wouldst have -<span class='pageno' id='Page_37'>37</span>highly thou must have holily. We will -to have high things, but we are not prepared -to achieve them holily, as if the -manner of the quest were less holy than -the matter of the goal.</p> - -<p class='c009'>Who does not know of men in business -who aim to secure a competence -and are resolved to put by the ways that -are sharp and mean, after a fortune has -been secured? Men vainly imagine that -after they have amassed much they will -neutralize the evil they have done by -doing much good, but in the meantime -they have done evil to themselves and -are no longer free to live by the ideal. -Giving themselves unholily to the quest -of the high, they have become transformed -and debased into something -mean and strange. One knows of men -<span class='pageno' id='Page_38'>38</span>in the ministry to whom is given the -putatively wise counsel to be discreetly -cautious and evasively silent until the -time comes for the occupancy of a great -pulpit, when, as it is basely said, a man -can afford to speak out of his soul. But -when the great pulpit prize is won, the -gleam, alas, is gone, the vision lies shattered. -The man has been corrupted -and his soul corroded and he who was -willing for a time to be silent in the -hope that some day, through the methods -of silence, he might achieve the -right of speaking out more bravely, has -in the meantime become a dumb dog -who has lost the power as well as the -will to utter himself in fashion brave -and unafraid.</p> - -<p class='c009'>Seemingly good men, outwardly decent -<span class='pageno' id='Page_39'>39</span>men enter into political life and imagine -that they must for a time strike -hands with corruption until the hour will -come when they shall be able to smite -corruption with their own fists. They -palter and they falter, whispering sorrowfully, -“Truly it is regrettable, but -one must do these things.” One distinguished -statesman in American life -declared to a friend many years ago -that there are times when a man must -eat a peck of dirt in order to gain high -office. He gained the office, he ate his -peck, and the tragedy is that it is not -only become the steady article of his -diet, but he loves it and he would not -live without it, that it is become of the -very essence of his being.</p> - -<p class='c009'>In other words, a man cannot wallow -<span class='pageno' id='Page_40'>40</span>through the mire to the skies. No man -can have two standards, one to be followed -until he be forty or fifty, and then -suddenly put away. No man can divest -himself of the lower ideal which he has -adopted as a temporary expedient, because -in the meantime it has come to -have the mastery over his soul. Putting -aside the great choice, the hour -comes when a man finds himself incapable -of the great refusal and the standard -to which he gave his temporary adherence, -to be abandoned in the years -of opulence and safety, becomes his despotic -and inescapable master. It is no -more possible to have two standards in -the world of the spirit than it is possible -to prescribe two different moral standards -for men and women. Unity must -<span class='pageno' id='Page_41'>41</span>be sought and achieved at the outset, -not a lowered standard in the beginning -and a higher standard in the end. The -habit of the soul cannot be altered at -will. Once to every man and not a -thousand times comes the moment to -decide, and the earlier decision will in -part, if not in whole, be determinative -of every later choice.</p> - -<p class='c009'>And if, young men and women, there -were nothing else for which to prepare, -there is the future, there is the holy calling -of parenthood to be pursued by most -of you. Have I not the right to appeal -to young men and women to-day to remember -how much or how little they -can make of their own lives, and may -we not base such appeal upon the truth -that they are to be the makers and the -<span class='pageno' id='Page_42'>42</span>molders of the morrow; that unless -their lips and lives proclaim the voice of -God in the soul of man, there will follow -a little-souled and mean-hearted generation -instead of a race of great-hearted -and noble-souled men and women.</p> - -<p class='c009'>A beautiful passage in an allegory -recently presented upon the stage tells -of the song of unborn souls, which are -dreaming of the parenthood to be their -lot upon earth and looking forward with -heavenly joy to the supreme felicity and -benediction of parenthood. The most -important duty of youth is to prepare -with consciousness and consecration for -life’s highest duty,—the duty of parenthood. -Shall that future be polluted, -shall that heritage be befouled? In reminding -young men and women as I do -<span class='pageno' id='Page_43'>43</span>that they are the trustees of the morrow, -that they hold in their keeping the destiny -of all the future, I am tempted to -ask a question. What if I were to -bring a little child before you, some -beautiful child of a year or two, and -what if some man sitting in this company -were to come hither and for some -unknown reason strike that child: -would it not be with difficulty that -we could restrain ourselves from doing -violence to such a creature? What -of the men and women committing -a crime infinitely more hurtful, who -would not strike a little child, but who, -none the less, are ready to doom unborn -generations to a heritage of evil, of -hurt, of shame? What young man or -woman will not think upon that?</p> - -<p class='c009'><span class='pageno' id='Page_44'>44</span>A further word should be spoken to -young women who in every generation -are standard-bearers, and not only -standard-bearers but standard-lifters. I -know it to be true that ofttimes women -conform to the lower standards which -men impose upon them. Yet is it true -that women may be the makers of standards -if they will, and that, if they consent -to the lowering of the standards, -men will readily and, alas, eagerly lapse -to the lower levels. Will not young -women understand that, if they suffer -standards to be lowered, if they for any -reason yield to the temptation to be -their poorer, unworthier selves in the -sight of men, then will they corrupt men, -then will they in very truth have broken -<span class='pageno' id='Page_45'>45</span>faith with the moral order which has -vested womanhood with the supreme -privilege of exalting standards and by -the exalting of standards exalting men.</p> - -<p class='c009'>I have said nothing up to this time -about the place of God in the life of -youth. I never feel it my duty to urge -you to believe in God as if faith in God, -as if trust in God, as if the acceptance -of God were a task to be superimposed -rather than a privilege to be coveted. -To young men and women I would say -that the one thing in the world they may -not omit to do is to leave room for God -in their lives. But you cannot leave -room for God if your life be choked -and clogged with things, and things, and -things. Leave a place in your life for -<span class='pageno' id='Page_46'>46</span>the spirit of God and God will find his -way into your life and lead you to the -making of a life divine.</p> - -<p class='c009'>Reviewing what has gone before, the -great thing in life is to map it out in -youth. Not that one is to refrain from -venturing upon the uncharted sea but -that, howsoever daringly one is ready -to fare forth upon the seas, one may not -forget the guidance of the stars. It is -a great thing to venture upon the imperiling -seas of life without the assurance -of safety and reward for one’s -plans and toils. It is a greater thing -so to fare forth as to come inevitably -under the direction of the fixed stars in -the heavens of the spirit divine.</p> - -<p class='c009'>Upon a stained window in the dwelling -of a noble friend I came upon some -<span class='pageno' id='Page_47'>47</span>lines which I commend to the soul of -youth everywhere:</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“Climb high</div> - <div class='line'>Climb far</div> - <div class='line'>Your goal the sky</div> - <div class='line'>Your aim the star.”</div> - </div> - </div> -</div> - -<div class='chapter'> - <span class='pageno' id='Page_48'>48</span> - <h2 class='c006'>II <br /> <br /> <span class='c007'>MATURITY: HOW TO SERVE AND ACHIEVE</span></h2> -</div> - -<p class='c010'><span class='sc'>Maturity</span>, or the middle period of -life, is in a sense the largest part of -life, and is not to be viewed merely as -the period after youth and before old -age. It is relative only as all time is -relative, but it is absolute, too. In -truth, it is the time of that self-dependence -which comes with the consciousness -of power in maturity. It is the very -body and substance of life and least relative,—for -youth is its foreshadowing -and old age the shadow which it casts -behind. Middle age is not a link between -<span class='pageno' id='Page_49'>49</span>youth and old age, but that period -of life to which youth is an approach,—from -which old age is an exit. Comparing -life to a bridge, youth and old -age might be likened to the piers which -must be builded, but the linking together -of the piers, the stretching of the cables -over which the larger part of life’s pilgrimage -must be made is the task of -life’s middle period.</p> - -<p class='c009'>Life is so constituted that it were almost -within the limits of reasonableness -to urge that life need not pass out of -the middle stage into old age. Loath -though one be to enter upon maturity, -it need never be left behind in return -for age if it be entered upon in the spirit -of preparedness. Middle age is hard -and bitter if youth have been misspent, -<span class='pageno' id='Page_50'>50</span>if youth have not been the stage of conscious -preparation for life.</p> - -<p class='c009'>Certain rules have been laid down for -the governance of youth and the question -may be asked whether these are -pertinent to the needs and tasks of middle -age,—namely the law that one must -have an ideal by which to live, and that -one must not merely live by it but up to -it. As for the rules which are to be -binding upon the middle period of life, -who shall venture to prescribe them, -save that certain things are obviously -true,—that middle age shall continue -that which youth initiates, and that there -shall be no sharp frontier dividing -youth from that which comes after. -For middle age is not so much a part of -life as it is life, and life absolute.</p> - -<p class='c009'><span class='pageno' id='Page_51'>51</span>Middle age is but a part of the same -life-long journey which in its early -stages is youth, which culminates in age. -And yet in a sense a different type of -rules and ordinances is applicable to -every one of the three great periods of -life. For life is not a journey, even and -unvarying, over a wide plain. Life -may best be likened to the ascent of a -mountain and in turn the descent from -its summit, and the laws that govern -life must be variously modified in order -to meet the needs of the different periods -along the journey.</p> - -<p class='c009'>In the early stages, during the hours -of the ascent, the imperative thing is -that a man shall not over-tax his -strength, that he shall not overstrain -his powers in the initial stages of the -<span class='pageno' id='Page_52'>52</span>journey, that he shall not attempt too -much, that he shall not travel at too -wearying a pace. As man nears the -summit of the mountain, it becomes -needful for him to conform to other -rules. He must not lose the stride, he -must know how to go on, he must climb -and climb without succumbing to the -heat of the day. Once the descent is -begun, yet other rules apply, if one is -with safety to reach the end of the long -journey. The glory of the morning no -longer upbears him, the splendor of the -noonday sun no longer maintains his -strength. But as he leaves youth’s -vigor and the power of maturity behind -him, the glow of the passing day may -irradiate his vision and reveal to him -the distant horizon.</p> - -<p class='c009'><span class='pageno' id='Page_53'>53</span>Middle age seems too often a painful -reluctance to leave youth behind and to -be a more painful hesitancy in the matter -of facing the oncoming of age. Unhappily -for itself, middle age oft combines -the childishness of immaturity -with the senescence of post-maturity so -that it lacks alike the charm of youth -and the grace of age. Old age that is -not worthy of reverence is contemptible. -Not less worthy of contempt is middle -age, if it have brought from youth -nothing save youth’s foibles and frailties. -We not unseldom see—and it is -always a pitiful spectacle,—men and -women whose bark of life is unballasted -by the poise that comes with strength -and unsteadied by the serenity which -ought to be the mark of the maturer -<span class='pageno' id='Page_54'>54</span>period. While men speak of the dignity -of old age, it is in truth the middle -age which is in need of dignity, which -alas it too often lacks.</p> - -<p class='c009'>Men frequently refer to the emptiness -and the barrenness of old age, when -it is oftenest middle age that is empty -and meaningless, for it is the time when -life’s emptiness is disclosed. It is in -middle age that men are made to face -the bitter truth that theirs is not to -achieve and to serve because they have -not set up any standards worthy of the -name, because their goal, such as it is, is -too immediately accessible, and they cannot -serve because self, having been their -very deity, has not suffered them to will -to serve or to learn how to serve.</p> - -<p class='c009'>The temptation of middle age is to -<span class='pageno' id='Page_55'>55</span>yield to the spirit of disenchantment, -though verily that is oft-times called -disenchantment which means nothing -more than the absence of enchantments. -The temptation of middle age is not so -much to give up ideals as to realize that -one is without them. Then men mistake -their poor plans and plottings, their -puny purposes for ideals and wonder -why they have lost that which in truth -they never had. Men rarely lose -ideals. Poor, imperfect substitutes for -ideals are found out and find out their -owners,—if so they may be named. -Men are not to fear losing ideals in middle -age. They are to fear not having -them in youth so that they cannot hold -them throughout life.</p> - -<p class='c009'>Middle age depends upon youth, and -<span class='pageno' id='Page_56'>56</span>its disillusionments are due chiefly to -the absence of illusions in the time of -youth. In middle and in old age men -suddenly discover that they cannot reap -what in youth they have failed to sow. -That middle age finds the ideals of -youth unsatisfying and even unengrossing, -indicts only youth and not itself, -shows that the map of life, if drawn at -all and as drawn in youth, was not ample -and generous enough to have proved -sufficing for a lifetime.</p> - -<p class='c009'>Assuming that middle age is less joyous -than youth, it enjoys one supreme -satisfaction, or rather reaps one supreme -compensation, that of the consciousness -of two powers, two of life’s -sovereign powers, the power to achieve -and the power to serve. If youth initiates, -<span class='pageno' id='Page_57'>57</span>middle age most achieves and -best serves,—most achieves because it -is a time of fullness of intellectual -strength and firmness of moral will; best -serves because the stains of self have -been or ought to have been burnt out -and there is left the capacity of selfless -enlistment under banners unrelated to -personal gain or private advantage. -The middle age that men find bare and -unsatisfying is in truth that to them who -have not mastered the two arts of life, -achieving and serving.</p> - -<p class='c009'>Certain mistakes are not uncommon -in respect of the interpretation of middle -age, for example, that it is not the -period of high initiative. Because -things are not initiated with dash and -flare, it is assumed that middle age undertakes -<span class='pageno' id='Page_58'>58</span>nothing. On the contrary, it -is then and perhaps only then that things -are begun and achieved for their own -sake, that things are really undertaken -in the consciousness of strength and with -a capacity for achievement. Moreover, -while little can be carried into and -beyond middle age that is not initiated -in youth, the soul of man has not in the -middle period forfeited or abandoned -the power of self-correction and self-redemption. -It may not be easy, -neither is it impossible.</p> - -<p class='c009'>Perhaps the supreme rule for middle -age may be phrased in the fewest of -words,—<i>don’t stop growing</i>! Physical -and intellectual maturity are not interchangeable -terms. The truth is that -men almost consciously cease to grow, -<span class='pageno' id='Page_59'>59</span>and even will not to grow at thirty-five -and forty and forty-five and then proceed -to wonder why life is so unsatisfying. -Let men but remember that there -is no such thing as maturity in life,—if -maturity mean the cessation of growth,—for -maturity were followed by post-maturity, -which is over-ripeness.</p> - -<p class='c009'>Men need never cease to grow and -mature. Men will either grow up or -go down. The great and satisfying -lives are those of men and women who -grow on and go on until they are cut -down. When Freeman died, he asked -that on his gravestone be carved the -words, “He died learning.” He who -grows and learns dies not. Continue, -as long as thou wouldst grow, to learn -and reason and purpose, nor yet imagine -<span class='pageno' id='Page_60'>60</span>that life is done when youth is ended. -Nor let the middle-aged forget that going -on is not the only possibility. Even -in middle age a man may reserve for -himself freedom, freedom of choice, -freedom to revise life’s foundations, -freedom to begin anew if so be error -have been made.</p> - -<p class='c009'>Above all, middle age must not lose -its admirations, its reverences, its enthusiasms. -The edge of enthusiasm -may be dulled with the passing of the -years,—but the body and substance of -one’s admirations need not be diminished, -and by our admirations we live. -Anatole France, speaking of the old -campaigners of the Reserve, uses this -finely stimulating word with regard to -them,—“they unite the elasticity of -<span class='pageno' id='Page_61'>61</span>youth with the staunchness of maturity.” -There is another and an older way of -describing the characteristic quality of -middle age, which must combine “the -wisdom of age and the heart of youth.”</p> - -<div class='chapter'> - <span class='pageno' id='Page_62'>62</span> - <h2 class='c006'>III <br /> <br /> <span class='c007'>AGE: HOW NOT TO GROW OLD</span></h2> -</div> - -<div class='lg-container-l c008'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“But why, you ask me, should this tale be told</div> - <div class='line'>To men grown old, or who are growing old?</div> - <div class='line'>It is too late! Ah, nothing is too late</div> - <div class='line'>Till the tired heart shall cease to palpitate.</div> - </div> - <div class='group'> - <div class='line'><hr class="hrpoem" /></div> - </div> - <div class='group'> - <div class='line'>What, then? Shall we sit idly down and say</div> - <div class='line'>The night hath come; it is no longer day?</div> - <div class='line'>The night hath not yet come; we are not quite</div> - <div class='line'>Cut off from labor by the failing light;</div> - <div class='line'>Something remains for us to do or dare;</div> - <div class='line'>Even the oldest tree some fruit may bear.</div> - </div> - <div class='group'> - <div class='line'><hr class="hrpoem" /></div> - </div> - <div class='group'> - <div class='line'>For age is opportunity no less</div> - <div class='line'>Than youth itself, though in another dress,</div> - <div class='line'>And as the evening twilight fades away</div> - <div class='line'>The sky is filled with stars, invisible by day.”</div> - </div> - <div class='group'> - <div class='line in2'>—<span class='sc'>Longfellow</span>: <i>Morituri Salutamus</i>.</div> - </div> - </div> -</div> - -<p class='c010'><span class='pageno' id='Page_63'>63</span><span class='sc'>Old</span> age depends largely upon the attitude -of men toward the whole of life. -Old age is not a joke nor a bore nor a -trial nor a calamity, though it may be -any one of these as all of life may be. -But what needs to be stressed is that old -age has no content in itself apart from -the whole of life. Old age may be as -nothing else a foretaste of the kingdom -of heaven where faith and hope may -meet and love crown all. But little can -come to old age that was not in and -throughout life. Alas for the old age -of the self-centered and self-serving! -If life have built walls that shut out, -these cannot be razed by age, which will -forever have made itself captive.</p> - -<p class='c009'>The crown of old age is a term that -trips lightly from our tongues. Are we -<span class='pageno' id='Page_64'>64</span>not in danger of forgetting that there -must be something to crown? For in -old age inheres no magic to redeem and -transfigures all that has gone before. -Old age purges the precious metal of -life’s substance of its debasing dross, -but the precious substance must be there -to be purged. Age, like happiness, is -neither to be sought nor evaded. It is -a by-product of life rather than life’s -end. Not the aim nor goal of life, but -the way of life must it be.</p> - -<p class='c009'>In the matter of reverencing old age, -we rest historically upon the firmest -Jewish foundation. For the Jew as no -other man before or after him taught -the world how to magnify childhood -and to glorify old age,—to rise up before -the hoary head and honor the face -<span class='pageno' id='Page_65'>65</span>of the old man. And this revering solicitude -for the aged is still one of the -marks of Jewish life. Jewish teaching -has urged and Jewish practice has confirmed -the truth that blessing rests upon -that home in which the aged have found -shelter.</p> - -<p class='c009'>Indeed, one is almost disposed to hold -that there is a possibility of overdoing -reverence for old age as old age, of becoming -indiscriminating in the honor -which one metes out to the hoary head. -If the people of Israel have erred in -any part with respect to old age, they -have revered the aged head too much -irrespective of the head and the man. -I would not if I could break with that -fine tradition, but, sometimes, it were -well to ask whether old age is to be respected -<span class='pageno' id='Page_66'>66</span>as a virtue in itself, whether -length of days should be regarded as a -merit apart from what has gone before. -Old age is judged compassionately on -the principle that nothing but the good -should be spoken touching the dead or -the nearly dead.</p> - -<p class='c009'>One is sometimes moved to believe -that if the aged are unhappy it is because -age brings with it not only opportunity -for quiet meditation and serene -retrospect, but the necessity of thinking -about the great issues of life. And -many of us have never learned how to -think. We have put off the evil day of -taking thought upon life so that, when -it at last comes, its imminence appalls. -Men and women put off their questions -and their problems to the end of life -<span class='pageno' id='Page_67'>67</span>and when the end is nearly come, they -lack the strength and will to think them -through. The need of solutions is then -cruelly pressed upon unpracticed and -undisciplined minds.</p> - -<p class='c009'>Though I ask the question, how to -grow old and how not to grow old, are -we not, if we will be frank, more -interested in the question how not to grow -old than how to grow old? In the -question, pressing a little farther, how -to seem not to grow old rather than how -not grow old? Seeming not to grow -old may be attained by artificial means. -Not to grow old may be achieved by -inward grace alone. Need it be said -that no one is ever deceived by external -methods of averting age, nor is any one -profited or helped save perhaps the -<span class='pageno' id='Page_68'>68</span>chemist and the dye-maker, save the -babblers and praters of new substitutes -for old faiths? Whosoever thinks of -old age aright, whosoever has fitted -himself for the dignity of the burden of -many days will resort neither to renewing -cosmetics nor novel cults as a refuge -from old age.</p> - -<p class='c009'>Men speak of the penalties of old -age and penalties there are, but what of -its rewards, rich and abundant and -wondrous, richer indeed in most cases -than its desert? The old, because they -are old, are treated for the most part -as if they were travelers returning -richly laden with stores of varied -treasures from a voyage over remotest -seas to some strange and wondrous spot. -Old age in itself is no more a reward -<span class='pageno' id='Page_69'>69</span>than a penalty. And yet what rewards, -paraphrasing Shakespeare, accompany -old age, and how fitting that these rewards, -friendship-bearing, honor-bringing, -should wait upon what might elsewise -be life’s melancholy end!</p> - -<p class='c009'>The truth is that old age is not a -period of rewards nor penalties in themselves. -It is a time of duties, as every -period offers life’s cup with duties -brimming o’er. Duties there are,—but -there are privileges beyond estimate. -And the privilege of privileges is to offer -an example to others in all ways and -most of all in the way of facing life -with serenity. Finer far for old age to -claim its duties than to enjoy its privileges -for the old ought to shun being -pitied as weak and seek rather to be admired -<span class='pageno' id='Page_70'>70</span>as strong and honored as -serene.</p> - -<p class='c009'>When old age has the grace of exalting -duty and subordinating privilege, -it ceases to be the period of mute resignation. -From one point of view, it is -the age of resignation, for one wittingly -resigns in part what death is wholly to -take away, but, be it made clear, resignation -is not inaction, renunciation is not -willlessly surrendering torpor. These -things imply will, action, choice, not -merely an awaiting of the end without -murmur or complaint. For old age -waits not but wills; old age surrenders -not but whilst life is renders return for -life.</p> - -<p class='c009'>While different types of laws seem to -obtain for youth, maturity and old age, -<span class='pageno' id='Page_71'>71</span>these yet are one and one spirit seems -to pervade and dominate all. Let -youth hold high its aim and pursue high -aims through holy means. Let maturity -serve and achieve and above all -achieve only that it may serve with -unimpaired admiration and undimmed -ideals. And let old age be nobly wise -and unafraid and unselfish to the end!</p> - -<p class='c009'>Much, if not everything, of the content -of old age depends on the things for -which one cares. If one care for the -things that cannot survive youth or middle -age, whose value is inevitably lessened -with the flight of years, then old -age must become barren and empty. -Whether your old age is to be void and -meaningless depends almost wholly not -upon what you have and care for at -<span class='pageno' id='Page_72'>72</span>seventy or eighty, but what it was you -sought to have at twenty, what you -cared for at thirty, what you cherished -at forty. Certain things may be harmless, -even admirable in themselves, and -yet are destined to be woefully disappointing -if they are suffered to become -the pursuits of a lifetime and men give -themselves to things for which they cannot -care when the years have multiplied.</p> - -<p class='c009'>Myopia may interfere with one’s zest -for looking upon motion pictures, limbs -may become too rheumatic for dancing, -tragic though this may sound, the hazard -of games of chance may lose its -fascination, even money-making, the -accumulation of things, may pall or become -impossible. But certain things -there are that can never grow stale nor -<span class='pageno' id='Page_73'>73</span>wearying nor seem unprofitable. Upon -these let men fix their vision and their -aim, the pleasures of the mind, the tasks -of the spirit, the possibilities of serving. -It is almost life’s greatest danger that -life will be lived with care for things -interest in which cannot survive youth -and middle age. What if a man were -so to train himself physically that he -could run and do nothing else, so that -after the period of running had passed, -he could not walk! Would not such -modus vivendi seem unwise and sadly -blundering?</p> - -<p class='c009'>Would you avoid growing old? Do -you will even to seem not to grow old? -Then have a vision of life and amid a -multiplicity of things have and hold, -cherish and pursue an ideal. To the -<span class='pageno' id='Page_74'>74</span>man of ideals, to the man who in other -words lives, age comes not. Age cannot -touch nor wither nor blast the life -pervaded and smitten through by ideals. -Would you grow old, or rather would -you not grow old, then live, and live by -the stars. Such are the lives of the -unaging. In order not to grow old, I -say again, grow on in faith and hopefulness, -in vision and serviceableness. -Being without these things, some men -cannot grow old, they are old. Unhappily -for them, they were born old, as -other men, whatever be the number of -their years, die young. Having these -things, age cannot ravage the spirit.</p> - -<p class='c009'>Such men and women are age-proof, -their heads may be silver white, their -frames bowed, their limbs palsied, but -<span class='pageno' id='Page_75'>75</span>age they know not,—the men I have in -mind, such men as that great physician -who, after sixty years and more of -unwearied and unrivaled service, is still -an impassioned pleader for the right of -the child, of the merest, puniest babe. -Who will dare say that he is aged, who -at fourscore and more spends himself -utterly in the service of the least of -these? I am thinking of yet another -friend of fourscore and more, whose -life is nobly dedicated to the furtherance -of amity between faith and faith, who -serves all men as brothers, who proves -that he is a Christian by the love he -bears the Jew. And I am thinking of -yet another man who likewise has lived -for fourscore years, perhaps the foremost -educator of our generation, a publicist -<span class='pageno' id='Page_76'>76</span>of matchless felicity in utterance -and conduct alike, a man who at eighty -and more steps into the arena with all -the power and eagerness of youth in -order to take up arms on behalf of another -great though much wronged servant -of the nation.</p> - -<p class='c009'>It was once said of Theodore Parker -that he gave himself unreservedly and -with abandon to whatever truth, duty, -love, the three sublime voices of God,—the -real trinity in our souls,—commanded. -Truth, duty, love! Have -you tried these things? Have you -dared to live by them and for them, by -and for any one of them? Does not -this word bear out what was recently -said by a great American physician -about a noble social worker,—that individual, -<span class='pageno' id='Page_77'>77</span>who has no object in life, who -simply works day by day, with the idea -that he is making a dollar and is going -to use the dollar for his own comfort, -cannot have a very peaceful mind. But -if one has an object in life, to attain -certain things which will be helpful to -others, and whose day is filled with that -sort of work, that individual deserves,—and -other things being equal,—will -have an old age.</p> - -<p class='c009'>Truth, duty, love,—obey their command -and when you do you shall find -age a fiction and life alone a reality. -What if old age be without teeth and -eyes if it be not without hope and faith -and fadeless memories!</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line in2'>“To suffer and endure,</div> - <div class='line in2'>To keep the spirit pure—</div> - <div class='line'><span class='pageno' id='Page_78'>78</span>The fortress and abode of holy Truth—</div> - <div class='line in2'>To serve eternal things</div> - <div class='line in2'>Whate’er the issue brings</div> - <div class='line'>This is not broken Age, but ageless Youth.”</div> - </div> - </div> -</div> - -<p class='c009'>If then life be centered on self, old -age may rest in the certitude of -disappointment and disillusion. But if self -be centered on life, then may come what -Morley described, touching Edmund -Burke, as “an unrebellious temper and -hopes undimmed for mankind.”</p> - -<p class='c009'>Twofold must be the hope of man,—for -a future for self and for the future -for all. And when the soul is so -freighted with hopes, then shall it be -said of a man as it was said of the great -poet: “He was one of those on the -lookout for every new idea and for -every old idea with a new application, -<span class='pageno' id='Page_79'>79</span>which may tend to meet the growing requirements -of society; one of those who -are like men standing on a watch-tower -to whom others apply and say, not -‘What of the night?’ but ‘What of the -morning and of the coming day?’”</p> - -<p class='c009'>My one word of counsel is,—let life -not be centered on self, for to live for -self is to invite cruel disaster in old age. -The saddest, in truth the most tragic, -lives I know are those of old men and -women who have nothing to live for because -they have lived for self and self -alone,—and self is nothing. Their -lives are piteously empty. For the -restlessness and excitement of youth -may hide this truth, but age, like death, -is a revealer. And there are many -types of selfishness. I speak of two -<span class='pageno' id='Page_80'>80</span>which must suffice. There are those -who live for self,—for selfissimus, giving -not the utmost for the highest but -all for the nighest,—self, self, self, -self’s pleasure and profit and power and -vantage and fame. These are the most -crude and obvious types of the selfful, -who shall pay the penalty of their folly -and their moral disease.</p> - -<p class='c009'>But, though it be said to your dismay, -there are other types of selfishness, -though less obvious,—the selfishness of -those who project self into and magnify -self in family relationship. For there -are those who simply extend the horizon -of self enough to include other forms of -self, one’s own, one’s nearest, one’s flesh -and blood. And here, too, disillusion -is bound to come and ought to come, for -<span class='pageno' id='Page_81'>81</span>one’s own cannot and ought not to fill -one’s life forever. One might well excuse -our mothers and fathers for giving -their thought and attention to their own, -for these were many and life was hard -and life’s struggle ofttimes bitter. But -for the fewest is such excuse valid now,—if -ever it was valid—especially seeing -that we concentrate upon the giving -to others of things rather than upon -helping others to their highest and best. -In truth, people concentrate upon self, -upon their own interests and wishes, and -these things pass and little or nothing -is left in life save self. Live for yourself, -and you live two years in one; live -in the life of others, and you divide your -years with another.</p> - -<p class='c009'>Is not all this a paraphrase of what -<span class='pageno' id='Page_82'>82</span>Emerson has said better than any other? -He who loves is in no condition old. -Not lives and lives for self, not loves -self and self alone, but he who loves! -Emerson, building better perhaps than -he knew, has voiced the deepest truth of -the soul. Love cannot die and love will -not let die nor yet grow old. And yet -as a final word, and more needed than -all else, I would say that there is only -one way to grow old, and that too is the -only way not to grow old. That way is -to know, to love, to serve.</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“Grow old along with me!</div> - <div class='line'>The Best is yet to be,</div> - <div class='line'>The last of life for which the first was made;</div> - <div class='line'>Our times are in His hand</div> - <div class='line'>Who saith, ‘A whole I planned,’</div> - <div class='line'>Youth shows but half: Trust God: see all nor be afraid.”</div> - </div> - </div> -</div> - - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of How to Face Life, by Stephen Samuel Wise - -*** END OF THIS PROJECT GUTENBERG EBOOK HOW TO FACE LIFE *** - -***** This file should be named 60826-h.htm or 60826-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/0/8/2/60826/ - -Produced by Turgut Dincer, Nigel Blower and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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