Nonfiction > E.C. Stedman & E.M. Hutchinson, eds. > A Library of American Literature > 1835–1860
Stedman and Hutchinson, comps.  A Library of American Literature:
An Anthology in Eleven Volumes.  1891.
Vols. VI–VIII: Literature of the Republic, Part III., 1835–1860
By Ralph Waldo Emerson (1803–1882)
[Prose Works. See full text. 1880.]

WE live by desire to live; we live by choice; by will, by thought, by virtue, by the vivacity of the laws which we obey, and obeying share their life,—or we die by sloth, by disobedience, by losing hold of life, which ebbs out of us. But whilst I find the signatures, the hints and suggestions, noble and wholesome,—whilst I find that all the ways of virtuous living lead upward and not downward,—yet it is not my duty to prove to myself the immortality of the soul. That knowledge is hidden very cunningly. Perhaps the archangels cannot find the secret of their existence, as the eye cannot see itself; but, ending or endless, to live whilst I live.
  There is a drawback to the value of all statements of the doctrine; and I think that one abstains from writing or printing on the immortality of the soul, because, when he comes to the end of his statement, the hungry eyes that run through it will close disappointed; the listeners say, That is not here which we desire,—and I shall be as much wronged by their hasty conclusion, as they feel themselves wronged by my omissions. I mean that I am a better believer, and all serious souls are better believers, in the immortality than we can give grounds for. The real evidence is too subtle, or is higher than we can write down in propositions, and therefore Wordsworth’s “Ode” is the best modern essay on the subject.  2
  We cannot prove our faith by syllogisms. The argument refuses to form in the mind. A conclusion, an inference, a grand augury, is ever hovering; but attempt to ground it, and the reasons are all vanishing and inadequate. You cannot make a written theory or demonstration of this as you can an orrery of the Copernican astronomy. It must be sacredly treated. Speak of the mount in the mount. Not by literature or theology, but only by rare integrity, by a man permeated and perfumed with airs of heaven, with manliest or womanliest enduring love,—can the vision be clear to a use the most sublime. And hence the fact that in minds of men the testimony of a few inspired souls has had such weight and penetration. You shall not say, “O my bishop, O my pastor, is there any resurrection? What do you think? Did Dr. Channing believe that we should know each other? did Wesley? did Butler? did Fenelon?” What questions are these! Go read Milton, Shakespeare, or any truly ideal poet. Read Plato, or any seer of the interior realities. Read St. Augustine, Swedenborg, Immanuel Kant. Let any master simply recite to you the substantial laws of the intellect, and in the presence of the laws themselves you will never ask such primary-school questions.  3
  Is immortality only an intellectual quality, or, shall I say, only an energy, there being no passive? He has it, and he alone, who gives life to all names, persons, things, where he comes. No religion, not the wildest mythology, dies for him; no art is lost. He vivifies what he touches. Future state is an illusion for the ever-present state. It is not length of life, but depth of life. It is not duration, but a taking of the soul out of time, as all high action of the mind does: when we are living in the sentiments we ask no questions about time. The spiritual world takes place;—that which is always the same. But see how the sentiment is wise. Jesus explained nothing, but the influence of him took people out of time, and they felt eternal. A great integrity makes us immortal; an admiration, a deep love, a strong will arms us above fear. It makes a day memorable. We say we lived years in that hour. It is strange that Jesus is esteemed by mankind the bringer of the doctrine of immortality. He is never once weak or sentimental; he is very abstemious of explanation, he never preaches the personal immortality; whilst Plato and Cicero had both allowed themselves to overstep the stern limits of the spirit, and gratify the people with that picture.  4
  How ill agrees this majestical immortality of our religion with the frivolous population! Will you build magnificently for mice? Will you offer empires to such as cannot set a house or private affairs in order? Here are people who cannot dispose of a day; an hour hangs heavy on their hands; and will you offer them rolling ages without end? But this is the way we rise. Within every man’s thought is a higher thought,—within the character he exhibits to-day, a higher character. The youth puts off the illusions of the child, the man puts off the ignorance and tumultuous passions of youth; proceeding thence puts off the egotism of manhood, and becomes at last a public and universal soul. He is rising to greater heights, but also rising to realities; the outer relations and circumstances dying out, he entering deeper into God, God into him, until the last garment of egotism falls, and he is with God,—shares the will and the immensity of the First Cause.  5
  It is curious to find the selfsame feeling, that it is not immortality, but eternity,—not duration, but a state of abandonment to the Highest, and so the sharing of His perfection,—appearing in the farthest east and west. The human mind takes no account of geography, language, or legends, but in all utters the same instinct.


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