It is in this last element, the power of combined action, that the progress of the Democracy has been the most gigantic. What combination can do has been shown by an experiment, of now many years duration, among a people the most backward in civilization (thanks to English misgovernment) between the Vistula and the Pyrenees. Even on this side of the Irish Channel we have seen something of what could be done by Political Unions, Anti-Slavery Societies, and the like; to say nothing of the less advanced, but already powerful organization of the working classes, the progress of which has been suspended only by the temporary failure arising from the manifest impracticability of its present objects. And these various associations are not the machinery of democratic combination, but the occasional weapons which that spirit forges as it needs them. The real Political Unions of England are the Newspapers. It is these which tell every person what all other persons are feeling, and in what manner they are ready to act: it is by these that the people learn, it may truly be said, their own wishes, and through these that they declare them. The newspapers and the railroads are solving the problem of bringing the democracy of England to vote, like that of Athens, simultaneously in one and the same agencies are rapidly effacing those local distinctions which rendered one part of our population strangers to another; and are making us more than ever (what is the first condition of a powerful public opinion) a homogeneous people. If America has been said to prove that in an extensive country a popular government may exist, England seems destined to afford the proof that after a certain stage in civilization it must; for as soon as the numerically stronger have the same advantages, in means of combination and celerity of movement, as the smaller number, they are the masters; and, except by their permission, no government can any longer exist.
I have often seen Americans make great and real sacrifices to the public welfare; and I have a hundred times remarked that, in case of need, they hardly ever fail to lend faithful support to each other. The free institutions which the inhabitants of the United States possess, and the political rights of which they make so much use, remind every citizen, and in a thousand ways, that he society. They every instant impress upon his mind the notion that it is the duty as well as the interest of men to make themselves useful to their fellow-creatures; and as he sees no particular reason for disliking them, since he is never either their master or their slave, his heart readily leans to the side of kindness. Men attend to the interests of the public, first by necessity, afterwards by choice; what was calculation becomes an instinct; and, by dint of working for the good of one’s fellow-citizens, the habit and the taste for serving them is at length acquired.
03/02/2018 · Permanent red; essays in seeing
But that is not all; there is a higher stage of the spiritual life than that. It is much to feel yourself a co-worker with the Divine in the world, much to make your work great by knitting it to the universal work throughout this mighty system of worlds and universes; much, too, as Emerson said, to hitch your wagon on to a star, instead of some miserable post by the wayside. But even that is not the only thing within your power, even that is not the most splendid to which you can attain. For there is one thing greater even than duty, and that is when all action is done as sacrifice. Now, what does that mean? There would be no world, no you, no I, if there had not been a primary sacrifice by which a fragment of the Divine thought sheathed itself in matter, limited itself in order that you and I might become self-consciously Divine. There is a profound truth in that great Christian teaching of a Lamb slain - when? On Calvary? No, “from the foundation of the world”. That is the great truth of sacrifice. No Divine sacrifice, no universe. No Divine self-limitations, none of the worlds which fill the realms of space. It is all a sacrifice, the sacrifice of love that limits itself that others may gain self-conscious being and rejoice in the perfection of their own ultimate Divinity. And inasmuch as the life of the world is based on sacrifice, all true life is also sacrificial; and when every action is done as sacrifice then the man becomes the perfect, spiritual man. Now that is hard. The first stage is not so difficult. We may give away largely; we may make our lives useful; but how difficult it is - our lives being made useful, and wrapped up in some useful work - to be able to see that work shivered into pieces, and look on its ruins with calm content. That is one of the things that is meant by sacrifice - that you may throw the whole of your life into some good work, the whole of your energy into some great scheme, you may toil and build and plan and shape, and you may nourish your own begotten scheme as a mother may cherish the child of her womb, and presently it falls to pieces round you. It fails, it does not succeed; it breaks, it does not grow; it dies, it does not live. Can you be content with such a result? Years of labour, years of thought, years of sacrifice, and see everything crumble into dust, and nothing remain? If not, then you are working for self, and not as part of the Divine activity; and, however gilded over with love of others your scheme may have been, it was your work and not God’s work, and therefore you have suffered in the breaking. For if it were really His and not yours; if it were a sacrifice and not your own possession, you would know that all that is good in it must inevitably go into the forces of good in the world, and that if He did not want the form you builded you would rather it were broken, and the life that cannot die go into other forms which fit better with the Divine plan, and work into the great scheme of evolution.