Pushing to the Front Part 68

The basis of all real personal beauty is a kindly, helpful bearing and a desire to scatter suns.h.i.+ne and good cheer everywhere, and this, s.h.i.+ning through the face, makes it beautiful. The longing and the effort to be beautiful in character can not fail to make the life beautiful, and since the outward is but an expression of the inward, a mere outpicturing on the body of the habitual thought and dominating motives, the face, the manners, and the bearing must follow the thought and become sweet and attractive. If you hold the beauty thought, the love thought, persistently in the mind, you will make such an impression of harmony and sweetness wherever you go that no one will notice any plainness or deformity of person.

There are girls who have dwelt upon what they consider their unfortunate plainness so long that they have seriously exaggerated it.

They are not half so plain as they think they are; and, were it not for the fact that they have made themselves very sensitive and self-conscious on the subject, others would not notice it at all. In fact, if they could get rid of their sensitiveness and be natural, they could, with persistent effort, make up in sprightliness of thought, in cheerfulness of manner, in intelligence, and in cheery helpfulness, what they lack in grace and beauty of face.

We admire the beautiful face, the beautiful form, but we love the face illumined by a beautiful soul. We love it because it suggests the ideal of the possible perfect man or woman, the ideal which was the Creator's model.

It is not the outward form of our dearest friend, but our ideal of friends.h.i.+p which he arouses or suggests in us that stirs up and brings into exercise our love and admiration. The highest beauty does not exist in the actual. It is the ideal, possible beauty, which the person or object symbolizes or suggests, that gives us delight.

Everyone should endeavor to be beautiful and attractive; to be as complete a human being as possible. There is not a taint of vanity in the desire for the highest beauty.

The love of beauty that confines itself to mere external form, however, misses its deepest significance. Beauty of form, of coloring, of light and shade, of sound, make our world beautiful; yet the mind that is warped and twisted can not see all this infinite beauty. It is the indwelling spirit, the ideal in the soul, that makes all things beautiful; that inspires and lifts us above ourselves.

We love the outwardly beautiful, because we crave perfection, and we can not help admiring those persons and things that most nearly embody or measure up to our human ideal.

But a beautiful character will make beauty and poetry out of the prosiest environment, bring suns.h.i.+ne into the darkest home, and develop beauty and grace amid the ugliest surroundings.

What would become of us if it were not for the great souls who realize the divinity of life, who insist upon bringing out and emphasizing its poetry, its music, its harmony and beauty?

How sordid and common our lives would become but for these beauty-makers, these inspirers, these people who bring out all that is best and most attractive in every place, every situation and condition!

There is no accomplishment, no trait of character, no quality of mind, which will give greater satisfaction and pleasure or contribute more to one's welfare than an appreciation of the beautiful. How many people might be saved from wrong-doing, even from lives of crime, by the cultivation of the esthetic faculties in their childhood! A love of the truly beautiful would save children from things which encoa.r.s.en and brutalize their natures. It would s.h.i.+eld them from a mult.i.tude of temptations.

Parents do not take sufficient pains to develop the love and appreciation of beauty in their children. They do not realize that in impressionable youth, everything about the home, even the pictures, the paper on the wall, affect the growing character. They should never lose an opportunity of letting their boys and girls see beautiful works of art, hear beautiful music; they should make a practise of reading to them or having them read very often some lofty poem, or inspirational pa.s.sages from some great writer, that will fill their minds with thoughts of beauty, open their souls to the inflow of the Divine Mind, the Divine Love which encompa.s.ses us round about. The influences that moved our youth determine the character, the success and happiness of our whole lives.

Every soul is born responsive to the beautiful, but this instinctive love of beauty must be fostered through the eye and the mind must be cultivated, or it will die. The craving for beauty is as strong in a child of the slums as in a favorite of fortune. "The physical hunger of the poor, the yearning of their stomachs," says Jacob A. Riis, "is not half so bitter, or so little likely to be satisfied as their esthetic hunger, their starving for the beautiful."

Mr. Riis has often tried to take flowers from his Long Island home to the "poors" in Mulberry Street, New York. "But they never got there,"

he says. "Before I had gone half a block from the ferry I was held up by a shrieky mob of children who cried for the posies and would not let me go another step till I had given them one. And when they got it they ran, s.h.i.+elding the flower with the most jealous care, to some place where they could hide and gloat over their treasure. They came dragging big, fat babies and little weazened ones that they might get a share, and the babies' eyes grew round and big at the sight of the golden glory from the fields, the like of which had never come their way. The smaller the baby, and the poorer, the more wistful its look, and so my flowers went. Who could have said them no?

"I learned then what I had but vaguely understood before, that there is a hunger that is worse than that which starves the body and gets into the newspapers. All children love beauty and beautiful things. It is the spark of the divine nature that is in them and justifies itself!

To that ideal their souls grow. When they cry out for it they are trying to tell us in the only way they can that if we let the slum starve the ideal, with its dirt and its ugliness and its hard-trodden mud where flowers were meant to grow, we are starving that which we little know. A man, a human, may grow a big body without a soul; but as a citizen, as a mother, he or she is worth nothing to the commonwealth. The mark they are going to leave upon it is the black smudge of the slum.

"So when in these latter days we invade that slum to make homes there and teach the mothers to make them beautiful; when we gather the children into kindergartens, hang pictures in the schools; when we build beautiful new schools and public buildings and let in the light, with gra.s.s and flower and bird, where darkness and foulness were before; when we teach the children to dance and play and enjoy themselves--alas! that it should ever be needed--we are trying to wipe off the smudge, and to lift the heavy mortgage which it put on the morrow, a much heavier one in the loss of citizens.h.i.+p than any community, even the republic, can long endure. We are paying arrears of debt which we incurred by our sad neglect, and we could be about no better business."

There are many poor children in the slums of New York, Mr. Millionaire, who could go into your drawing-room and carry away from its rich canvases, its costly furnis.h.i.+ngs, a vision of beauty which you never perceived in them because your esthetic faculties, your finer sensibilities, were early stifled by your selfish pursuit of the dollar.

The world is full of beautiful things, but the majority have not been trained to discern them. We can not see all the beauty that lies around us, because our eyes have not been trained to see it; our esthetic faculties have not been developed. We are like the lady who, standing with the great artist, Turner, before one of his wonderful landscapes, cried out in amazement: "Why, Mr. Turner, I can not see those things in nature that you have put in your picture."

"Don't you wish you could, madam?" he replied. Just think what rare treats we shut out of our lives in our mad, selfish, insane pursuit of the dollar! Do you not wish that you could see the marvels that Turner saw in a landscape, that Ruskin saw in a sunset? Do you not wish that you had put a little more beauty into your life instead of allowing your nature to become encoa.r.s.ened, your esthetic faculties blinded and your finer instincts blighted by the pursuit of the coa.r.s.er things of life, instead of developing your brute instincts of pus.h.i.+ng, elbowing your way through the world for a few more dollars, in your effort to get something away from somebody else?

Fortunate is the person who has been educated to the perception of beauty; he possesses a heritage of which no reverses can rob him. Yet it is a heritage possible to all who will take the trouble to begin early in life to cultivate the finer qualities of the soul, the eye, and the heart. "I am a lover of untainted and immortal beauty,"

exclaims Emerson. "Oh, world, what pictures and what harmony are thine!"

A great scientist tells us that there is no natural object in the universe which, if seen as the Master sees it, coupled with all its infinite meaning, its utility and purpose, is not beautiful. Beauty is G.o.d's handwriting. Just as the most disgusting object, if put under a magnifying gla.s.s of sufficient power, would reveal beauties undreamed of, so even the most unlovely environment, the most cruel conditions, will, when viewed through the gla.s.s of a trained and disciplined mind, show something of the beautiful and the hopeful. A life that has been rightly trained will extract sweetness from everything; it will see beauty everywhere.

Situated as we are in a world of beauty and sublimity, we have no right to devote practically all of our energies and to sap all our life forces in the pursuit of selfish aims, in acc.u.mulating material wealth, in piling up dollars. It is our duty to treat life as a glory, not as a grind or a purely business transaction, dealing wholly with money and bread-and-b.u.t.ter questions. Wherever you are, put beauty into your life.

CHAPTER LII

EDUCATION BY ABSORPTION

John Wanamaker was once asked to invest in an expedition to recover from the Spanish Main doubloons which for half a century had lain at the bottom of the sea in sunken frigates.

"Young men," he replied, "I know of a better expedition than this, right here. Near your own feet lie treasures untold; you can have them all by faithful study.

"Let us not be content to mine the most coal, to make the largest locomotives, to weave the largest quant.i.ties of carpets; but, amid the sounds of the pick, the blows of the hammer, the rattle of the looms, and the roar of the machinery, take care that the immortal mechanism of G.o.d's own hand--the mind--is still full-trained for the highest and n.o.blest service."

The uneducated man is always placed at a great disadvantage. No matter how much natural ability one may have, if he is ignorant, he is discounted. It is not enough to possess ability, it must be made available by mental discipline.

We ought to be ashamed to remain in ignorance in a land where the blind, the deaf and dumb, and even cripples and invalids, manage to obtain a good education.

Many youths throw away little opportunities for self-culture because they cannot see great ones. They let the years slip by without any special effort at self-improvement, until they are shocked in middle life, or later, by waking up to the fact that they are still ignorant of what they ought to know.

Everywhere we go we see men and women, especially from twenty-five to forty years of age, who are cramped and seriously handicapped by the lack of early training. I often get letters from such people, asking if it is possible for them to educate themselves so late in life. Of course it is. There are so many good correspondence schools to-day, and inst.i.tutions like Chautauqua, so many evening schools, lectures, books, libraries, and periodicals, that men and women who are determined to improve themselves have abundant opportunities to do so.

While you lament the lack of an early education and think it too late to begin, you may be sure that there are other young men and young women not very far from you who are making great strides in self-improvement, though they may not have half as good an opportunity for it as you have.

The first thing to do is to make a resolution, strong, vigorous, and determined, that you are going to be an educated man or woman; that you are not going to go through life humiliated by ignorance; that, if you have been deprived of early advantages, you are going to make up for their loss. Resolve that you will no longer be handicapped and placed at a disadvantage for that which you can remedy.

You will find the whole world will change to you when you change your att.i.tude toward it. You will be surprised to see how quickly you can very materially improve your mind after you have made a vigorous resolve to do so. Go about it with the same determination that you would to make money or to learn a trade. There is a divine hunger in every normal being for self-expansion, a yearning for growth or enlargement. Beware of stifling this craving of nature for self-unfoldment.

Man was made for growth. It is the object, the explanation, of his being. To have an ambition to grow larger and broader every day, to push the horizon of ignorance a little further away, to become a little richer in knowledge, a little wiser, and more of a man--that is an ambition worth while. It is not absolutely necessary that an education should be crowded into a few years of school life. The best-educated people are those who are always learning, always absorbing knowledge from every possible source and at every opportunity.

I know young people who have acquired a better education, a finer culture, through a habit of observation, or of carrying a book in the pocket to read at odd moments, or by taking courses in correspondence schools, than many who have gone through college. Youths who are quick to catch at new ideas, and who are in frequent contact with superior minds, not only often acquire a personal charm, but even, to a remarkable degree, develop mental power.

The world is a great university. From the cradle to the grave we are always in G.o.d's great kindergarten, where everything is trying to teach us its lesson; to give us its great secret. Some people are always at school, always storing up precious bits of knowledge. Everything has a lesson for them. It all depends upon the eye that can see, the mind that can appropriate.

Very few people ever learn how to use their eyes. They go through the world with a superficial glance at things; their eye pictures are so faint and so dim that details are lost and no strong impression is made on the mind. Yet the eye was intended for a great educator. The brain is a prisoner, never getting out to the outside world. It depends upon its five or six servants, the senses, to bring it material, and the larger part of it comes through the eye. The man who has learned the art of seeing things looks with his brain.

I know a father who is training his boy to develop his powers of observation. He will send him out upon a street with which he is not familiar for a certain length of time, and then question him on his return to see how many things he has observed. He sends him to the show windows of great stores, to museums and other public places to see how many of the objects he has seen the boy can recall and describe when he gets home. The father says that this practise develops in the boy a habit of _seeing_ things, instead of merely _looking_ at them.

When a new student went to the great naturalist, Professor Aga.s.siz of Harvard, he would give him a fish and tell him to look it over for half an hour or an hour, and then describe to him what he saw. After the student thought he had told everything about the fish, the professor would say, "You have not really seen the fish yet. Look at it a while longer, and then tell me what you see." He would repeat this several times, until the student developed a capacity for observation.

If we go through life like an interrogation point, holding an alert, inquiring mind toward everything, we can acquire great mental wealth, wisdom which is beyond all material riches.

Ruskin's mind was enriched by the observation of birds, insects, beasts, trees, rivers, mountains, pictures of sunset and landscape, and by memories of the song of the lark and of the brook. His brain held thousands of pictures--of paintings, of architecture, of sculpture, a wealth of material which he reproduced as a joy for all time.

Everything gave up its lesson, its secret, to his inquiring mind.

The habit of absorbing information of all kinds from others is of untold value. A man is weak and ineffective in proportion as he secludes himself from his kind. There is a constant stream of power, a current of forces running to and fro between individuals who come in contact with one another, if they have inquiring minds. We are all giving and taking perpetually when we a.s.sociate together. The achiever to-day must keep in touch with the society around him; he must put his finger on the pulse of the great busy world and feel its throbbing life. He must be a part of it, or there will be some lack in his life.

A single talent which one can use effectively is worth more than ten talents imprisoned by ignorance. Education means that knowledge has been a.s.similated and become a part of the person. It is the ability to express the power within one, to give out what one knows, that measures efficiency and achievement. Pent-up knowledge is useless.

People who feel their lack of education, and who can afford the outlay, can make wonderful strides in a year by putting themselves under good tutors, who will direct their reading and study along different lines.

The danger of trying to educate oneself lies in desultory, disconnected, aimless studying which does not give anything like the benefit to be derived from the pursuit of a definite program for self-improvement. A person who wishes to educate himself at home should get some competent, well-trained person to lay out a plan for him, which can only be effectively done when the adviser knows the vocation, the tastes, and the needs of the would-be student. Anyone who aspires to an education, whether in country or city, can find someone to at least guide his studies; some teacher, clergyman, lawyer, or other educated person in the community to help him.