Soul of Man, The

Private property has crushed true Individualism, and set up an Individualism that is false.  It has debarred one part of the community from being individual by starving them.  It has debarred the other part of the community from being individual by putting them on the wrong road, and encumbering them.  Indeed, so completely has man’s personality been absorbed by his possessions that the English law has always treated offences against a man’s property with far more severity than offences against his person, and property is still the test of complete citizenship.  The industry necessary for the making money is also very demoralising.  In a community like ours, where property confers immense distinction, social position, honour, respect, titles, and other pleasant things of the kind, man, being naturally ambitious, makes it his aim to accumulate this property, and goes on wearily and tediously accumulating it long after he has got far more than he wants, or can use, or enjoy, or perhaps even know of.  Man will kill himself by overwork in order to secure property, and really, considering the enormous advantages that property brings, one is hardly surprised.  One’s regret is that society should be constructed on such a basis that man has been forced into a groove in which he cannot freely develop what is wonderful, and fascinating, and delightful in him—in which, in fact, he misses the true pleasure and joy of living.  He is also, under existing conditions, very insecure.  An enormously wealthy merchant may be—often is—at every moment of his life at the mercy of things that are not under his control.  If the wind blows an extra point or so, or the weather suddenly changes, or some trivial thing happens, his ship may go down, his speculations may go wrong, and he finds himself a poor man, with his social position quite gone.  Now, nothing should be able to harm a man except himself.  Nothing should be able to rob a man at all.  What a man really has, is what is in him.  What is outside of him should be a matter of no importance.

With the abolition of private property, then, we shall have true, beautiful, healthy Individualism.  Nobody will waste his life in accumulating things, and the symbols for things.  One will live.  To live is the rarest thing in the world.  Most people exist, that is all.

It is a question whether we have ever seen the full expression of a personality, except on the imaginative plane of art.  In action, we never have.  Caesar, says Mommsen, was the complete and perfect man.  But how tragically insecure was Caesar!  Wherever there is a man who exercises authority, there is a man who resists authority.  Caesar was very perfect, but his perfection travelled by too dangerous a road.  Marcus Aurelius was the perfect man, says Renan.  Yes; the great emperor was a perfect man.  But how intolerable were the endless claims upon him!  He staggered under the burden of the empire.  He was conscious how inadequate one man was to bear the weight of that Titan and too vast orb.  What I mean by a perfect man is one who develops under perfect conditions; one who is not wounded, or worried or maimed, or in danger.  Most personalities have been obliged to be rebels.  Half their strength has been wasted in friction.  Byron’s personality, for instance, was terribly wasted in its battle with the stupidity, and hypocrisy, and Philistinism of the English.  Such battles do not always intensify strength: they often exaggerate weakness.  Byron was never able to give us what he might have given us.  Shelley escaped better.  Like Byron, he got out of England as soon as possible.  But he was not so well known.  If the English had had any idea of what a great poet he really was, they would have fallen on him with tooth and nail, and made his life as unbearable to him as they possibly could.  But he was not a remarkable figure in society, and consequently he escaped, to a certain degree.  Still, even in Shelley the note of rebellion is sometimes too strong.  The note of the perfect personality is not rebellion, but peace.

It will be a marvellous thing—the true personality of man—when we see it.  It will grow naturally and simply, flowerlike, or as a tree grows.  It will not be at discord.  It will never argue or dispute.  It will not prove things.  It will know everything.  And yet it will not busy itself about knowledge.  It will have wisdom.  Its value will not be measured by material things.  It will have nothing.  And yet it will have everything, and whatever one takes from it, it will still have, so rich will it be.  It will not be always meddling with others, or asking them to be like itself.  It will love them because they will be different.  And yet while it will not meddle with others, it will help all, as a beautiful thing helps us, by being what it is.  The personality of man will be very wonderful.  It will be as wonderful as the personality of a child.

In its development it will be assisted by Christianity, if men desire that; but if men do not desire that, it will develop none the less surely.  For it will not worry itself about the past, nor care whether things happened or did not happen.  Nor will it admit any laws but its own laws; nor any authority but its own authority.  Yet it will love those who sought to intensify it, and speak often of them.  And of these Christ was one.

‘Know thyself’ was written over the portal of the antique world.  Over the portal of the new world, ‘Be thyself’ shall be written.  And the message of Christ to man was simply ‘Be thyself.’  That is the secret of Christ.

When Jesus talks about the poor he simply means personalities, just as when he talks about the rich he simply means people who have not developed their personalities.  Jesus moved in a community that allowed the accumulation of private property just as ours does, and the gospel that he preached was not that in such a community it is an advantage for a man to live on scanty, unwholesome food, to wear ragged, unwholesome clothes, to sleep in horrid, unwholesome dwellings, and a disadvantage for a man to live under healthy, pleasant, and decent conditions.  Such a view would have been wrong there and then, and would, of course, be still more wrong now and in England; for as man moves northward the material necessities of life become of more vital importance, and our society is infinitely more complex, and displays far greater extremes of luxury and pauperism than any society of the antique world.  What Jesus meant, was this.  He said to man, ‘You have a wonderful personality.  Develop it.  Be yourself.  Don’t imagine that your perfection lies in accumulating or possessing external things.  Your affection is inside of you.  If only you could realise that, you would not want to be rich.  Ordinary riches can be stolen from a man.  Real riches cannot.  In the treasury-house of your soul, there are infinitely precious things, that may not be taken from you.  And so, try to so shape your life that external things will not harm you.  And try also to get rid of personal property.  It involves sordid preoccupation, endless industry, continual wrong.  Personal property hinders Individualism at every step.’  It is to be noted that Jesus never says that impoverished people are necessarily good, or wealthy people necessarily bad.  That would not have been true.  Wealthy people are, as a class, better than impoverished people, more moral, more intellectual, more well-behaved.  There is only one class in the community that thinks more about money than the rich, and that is the poor.  The poor can think of nothing else.  That is the misery of being poor.  What Jesus does say is that man reaches his perfection, not through what he has, not even through what he does, but entirely through what he is.  And so the wealthy young man who comes to Jesus is represented as a thoroughly good citizen, who has broken none of the laws of his state, none of the commandments of his religion.  He is quite respectable, in the ordinary sense of that extraordinary word.  Jesus says to him, ‘You should give up private property.  It hinders you from realising your perfection.  It is a drag upon you.  It is a burden.  Your personality does not need it.  It is within you, and not outside of you, that you will find what you really are, and what you really want.’  To his own friends he says the same thing.  He tells them to be themselves, and not to be always worrying about other things.  What do other things matter?  Man is complete in himself.  When they go into the world, the world will disagree with them.  That is inevitable.  The world hates Individualism.  But that is not to trouble them.  They are to be calm and self-centred.  If a man takes their cloak, they are to give him their coat, just to show that material things are of no importance.  If people abuse them, they are not to answer back.  What does it signify?  The things people say of a man do not alter a man.  He is what he is.  Public opinion is of no value whatsoever.  Even if people employ actual violence, they are not to be violent in turn.  That would be to fall to the same low level.  After all, even in prison, a man can be quite free.  His soul can be free.  His personality can be untroubled.  He can be at peace.  And, above all things, they are not to interfere with other people or judge them in any way.  Personality is a very mysterious thing.  A man cannot always be estimated by what he does.  He may keep the law, and yet be worthless.  He may break the law, and yet be fine.  He may be bad, without ever doing anything bad.  He may commit a sin against society, and yet realise through that sin his true perfection.

There was a woman who was taken in adultery.  We are not told the history of her love, but that love must have been very great; for Jesus said that her sins were forgiven her, not because she repented, but because her love was so intense and wonderful.  Later on, a short time before his death, as he sat at a feast, the woman came in and poured costly perfumes on his hair.  His friends tried to interfere with her, and said that it was an extravagance, and that the money that the perfume cost should have been expended on charitable relief of people in want, or something of that kind.  Jesus did not accept that view.  He pointed out that the material needs of Man were great and very permanent, but that the spiritual needs of Man were greater still, and that in one divine moment, and by selecting its own mode of expression, a personality might make itself perfect.  The world worships the woman, even now, as a saint.

Yes; there are suggestive things in Individualism.  Socialism annihilates family life, for instance.  With the abolition of private property, marriage in its present form must disappear.  This is part of the programme.  Individualism accepts this and makes it fine.  It converts the abolition of legal restraint into a form of freedom that will help the full development of personality, and make the love of man and woman more wonderful, more beautiful, and more ennobling.  Jesus knew this.  He rejected the claims of family life, although they existed in his day and community in a very marked form.  ‘Who is my mother?  Who are my brothers?’ he said, when he was told that they wished to speak to him.  When one of his followers asked leave to go and bury his father, ‘Let the dead bury the dead,’ was his terrible answer.  He would allow no claim whatsoever to be made on personality.

And so he who would lead a Christlike life is he who is perfectly and absolutely himself.  He may be a great poet, or a great man of science; or a young student at a University, or one who watches sheep upon a moor; or a maker of dramas, like Shakespeare, or a thinker about God, like Spinoza; or a child who plays in a garden, or a fisherman who throws his net into the sea.  It does not matter what he is, as long as he realises the perfection of the soul that is within him.  All imitation in morals and in life is wrong.  Through the streets of Jerusalem at the present day crawls one who is mad and carries a wooden cross on his shoulders.  He is a symbol of the lives that are marred by imitation.  Father Damien was Christlike when he went out to live with the lepers, because in such service he realised fully what was best in him.  But he was not more Christlike than Wagner when he realised his soul in music; or than Shelley, when he realised his soul in song.  There is no one type for man.  There are as many perfections as there are imperfect men.  And while to the claims of charity a man may yield and yet be free, to the claims of conformity no man may yield and remain free at all.

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