The Science of Being Great
	A Summary Of The Science Of Being Great <  Previous Contents

ALL men are made of the one intelligent substance, and therefore all contain the same essential powers and possibilities. Greatness is equally inherent in all, and may be manifested by all. Every person may become great. Every constituent of God is a constituent of man.

Man may overcome both heredity and circumstances by exercising the inherent creative power of the soul. If he is to become great, the soul must act, and must rule the mind and the body.

Man’s knowledge is limited, and he falls into error through ignorance; to avoid this he must connect his soul with Universal Spirit. Universal Spirit is the intelligent substance from which all things come; it is in and through all things. All things are known to this universal mind, and man can so unite himself with it as to enter into all knowledge.

To do this man must cast out of himself everything that separates him from God. He must will to live the divine life, and he must rise above all moral temptations; he must forsake every course of action that is not in accord with his highest ideals.

He must reach the right viewpoint, recognizing that God is all, in all, and that there is nothing wrong. He must see that nature, society, government, and industry are perfect in their present stage, and advancing toward completion; and that all men and women everywhere are good and perfect. He must know that all is right with the world, and unite with God for the completion of the perfect work. It is only as man sees God as the Great Advancing Presence in all, and good in all that he can rise to real greatness.

He must consecrate himself to the service of the highest that is within himself, obeying the voice of the soul. There is an Inner Light in every man that continuously impels him toward the highest, and he must be guided by this light if he would become great.

He must recognize the fact that he is one with the Father, and consciously affirm this unity for himself and for all others. He must know himself to be a god among gods, and act accordingly. He must have absolute faith in his own perceptions of truth, and begin at home to act upon these perceptions. As he sees the true and right course in small things, he must take that course. He must cease to act unthinkingly, and begin to think; and he must be sincere in his thought.

He must form a mental conception of himself at the highest, and hold this conception until it is his habitual thought-form of himself. This thought-form he must keep continuously in view. He must outwardly realize and express that thought-form in his actions. He must do everything that he does in a great way. In dealing with his family, his neighbors, acquaintances, and friends, he must make every act an expression of his ideal. The man who reaches the right viewpoint and makes full consecration, and who fully idealizes himself as great, and who makes every act, however trivial, an expression of the ideal, has already attained to greatness. Everything he does will be done in a great way. He will make himself known, and will be recognized as a personality of power. He will receive knowledge by inspiration, and will know all that he needs to know. He will receive all the material wealth he forms in his thoughts, and will not lack for any good thing. He will be given ability to deal with any combination of circumstances that may arise, and his growth and progress will be continuous and rapid.

Great works will seek him out, and all men will delight to do him honor. Because of its peculiar value to the student of the Science of Being Great, I close this book by giving a portion of Emerson’s essay on the “Oversoul.” This great essay is fundamental, showing the foundation principles of monism and the science of greatness. I recommend the student to study it most carefully in connection with this book.

What is the universal sense of want and ignorance, but the fine innuendo by which the great soul makes its enormous claim? Why do men feel that the natural history of man has never been written, but always he is leaving behind what you have said of him, and it becomes old, and books of metaphysics worthless? The philosophy of six thousand years has not searched the chambers and magazines of the soul. In its experiments there has always remained, in the last analysis, a residuum it could not resolve. Man is a stream whose source is hidden.

Always our being is descending into us from we know not whence. The most exact calculator has no prescience that somewhat incalculable may not balk the very next moment. I am constrained every moment to acknowledge a higher origin for events than the will I call mine.

As with events, so it is with thoughts. When I watch that flowing river, which, out of regions I see not, pours for a season its streams into me, -I see that I am a pensioner, -not a cause, but a surprised spectator of this ethereal water; that I desire and look up, and put myself in the attitude for reception, but from some alien energy the visions come.

The Supreme Critic on all the errors of the past and present, and the only prophet of that which must be, is that great nature in which we rest, as the earth lies in the soft arms of the atmosphere; that Unity, that Oversoul, with which every man’s particular being is contained and made one with all other; that common heart, of which all sincere conversation is the worship, to which all right action is submission; that overpowering reality which confutes our tricks and talents, and constrains everyone to pass for what he is, and to speak from his character and not from his tongue; and which evermore tends and aims to pass into our thought and hand, and become wisdom, and virtue, and power, and beauty. We live in succession, in division, in parts, in particles.

Meantime within man is the soul of the whole; the wise silence; the universal beauty, to which every part and particle is equally related, the eternal One. And this deep power in which we exist, and whose beatitude is all-accessible to us, is not only self- sufficing and perfect in every hour, but the act of seeing, and the thing seen, the seer and the spectacle, the subject and the object, are one. We see the world piece by piece, as the sun, the moon, the animal, the tree; but the whole, of which these are the shining parts, is the soul.

It is only by the vision of that Wisdom, that the horoscope of the ages can be read, and it is only by falling back on our better thoughts, by yielding to the spirit of prophecy which is innate in every man, that we know what it saith. Every man s words, who speaks from that life, must sound vain to those who do not dwell in the same thought on their own part. I dare not speak for it. My words do not carry its august sense; they fall short and cold. Only itself can inspire whom it will, and behold! Their speech shall be lyrical and sweet, and universal as the rising of the wind.

Yet I desire, even by profane words, if sacred I may not use, to indicate the heaven of this deity, and to report what hints I have collected of the transcendent simplicity and energy of the Highest Law.

If we consider what happens in conversation, in reveries, in remorse, in times of passion, in surprises, in the instruction of dreams wherein often we see ourselves in masquerade, -the droll disguises only magnifying and enhancing a real element, and forcing it on our distinct notice, -we shall catch many hints that will broaden and lighten into knowledge of the secret of nature. All goes to show that the soul in man is not an organ, but animates and exercises all the organs; is not a function, like the power of memory, of calculation, of comparison, -but uses these as hands and feet; is not a faculty, but a light; is not the intellect or the will, but the master of the intellect and the will; - is the vast background of our being, in which they lie,-an immensity not possessed and that cannot be possessed.

From within or from behind, a light shines through us upon things, and makes us aware that we are nothing, but the light is all. A man is the facade of a temple wherein all wisdom and all good abide. What we commonly call man, the eating, drinking, planting, counting man, does not, as we know him, represent himself, but misrepresents himself. Him we do not respect, but the soul, whose organ he is, would he let it appear through his action, would make our knees bend. When it breathes through his intellect, it is genius; when it flows through his affection it is love.

After its own law and not by arithmetic is the rate of its progress to be computed. The soul’s advances are not made by gradation, such as can be represented by motion in a straight line; but rather by ascension of state, such as can be represented by metamorphosis,-from the egg to the worm, from the worm to the fly.

The growths of genius are of a certain total character, that does not advance the elect individual first over John, then Adam, then Richard, and give to each the pain of discovered inferiority, but by every throe of growth the man expands there where he works, passing, at each pulsation, classes, populations of men. With each divine impulse the mind rends the thin rinds of the visible and finite, and comes out into eternity, and inspires and expires its air.

This is the law of moral and of mental gain. The simple rise, as by specific levity, not into a particular virtue, but into the region of all the virtues. They are in the spirit that contains them all. The soul is superior to all the particulars of merit. The soul requires purity, but purity is not it; requires justice, but justice is not that; requires beneficence, but is somewhat better; so that there is a kind of descent and accommodation felt when we leave speaking of moral nature, to urge a virtue which it en joins.

For, to the soul in her pure action, all the virtues are natural, and not painfully acquired. Speak to his heart and the man becomes suddenly virtuous. Within the same sentiment is the germ of intellectual growth, which obeys the same law. Those who are capable of humility, of justice, of love, of aspiration, are already on a platform that commands the sciences and arts, speech and poetry, action and grace. For whoso dwells in this mortal beatitude, does already anticipate those special powers which men prize so highly; just as love does justice to all the gifts of the object beloved.

The lover has no talent, no skill, which passes for quite nothing with his enamored maiden, however little she may possess of related faculty. And the heart that abandons itself to the Supreme Mind finds itself related to all its works and will travel a royal road to particular knowledge and powers. For, in ascending to this primary and aboriginal sentiment, we have come from our remote station on the circumference instantaneously to the center of the world, where, as in the closet of God, we see causes, and anticipate the universe, which is but a slow effect.