It is easy enough for a firm man who knows the world to brook the rage of the cultivated classes. Their rage is decorous and prudent, for they are timid as being very vulnerable themselves. But when to their feminine rage the indignation of the people is added, when the ignorant and the poor are aroused, when the unintelligent brute force that lies at the bottom of society is made to growl and mow, it needs the habit of magnanimity and religion to treat it godlike as a trifle of no concernment. The other terror that scares us from self-trust is our consistency; a reverence for our past act or word, because the eyes of others have no other data for computing our orbit than our past acts, and we are loath to disappoint them.
With consistency a great soul has simply nothing to do. He may as well concern himself with his shadow on the wall. Out upon your guarded lips! Sew them up with packthread, do. Else, if you would be a man, speak what you think to-day in words as hard as cannon balls, and to-morrow speak what to-morrow thinks in hard words again, though it contradict every thing you said to-day. Ah, then, exclaim the aged ladies, you shall be sure to be misunderstood. It is a right fool's word.
Is it so bad then to be misunderstood? Pythagoras was misunderstood, and Socrates, and Jesus, and Luther, and Copernicus, and Galileo, and Newton, and every pure and wise spirit that ever took flesh. To be great is to be misunderstood. But the law of consciousness abides. There are two confessionals, in one or the other of which we must be shriven. You may fulfil your round of duties by clearing yourself in the direct, or, in the reflex way.
Consider whether you have satisfied your relations to father, mother, cousin, neighbor, town, cat, and dog; whether any of these can upbraid you. But I may also neglect this reflex standard, and absolve me to myself. I have my own stern claims and perfect circle. It denies the name of duty to many offices that are called duties. But if I can discharge its debts, it enables me to dispense with the popular code.
If any one imagines that this law is lax, let him keep its commandment one day. And truly it demands something godlike in him who has cast off the common motives of humanity, and has ventured to trust himself for a task-master. High be his heart, faithful his will, clear his sight, that he may in good earnest be doctrine, society, law to himself, that a simple purpose may be to him as strong as iron necessity is to others. If any man consider the present aspects of what is called by distinction society , he will see the need of these ethics. The sinew and heart of man seem to be drawn out, and we are become timorous desponding whimperers.
“Trust thyself: every heart vibrates to that iron string.”
We are afraid of truth, afraid of fortune, afraid of death, and afraid of each other. Our age yields no great and perfect persons. We want men and women who shall renovate life and our social state, but we see that most natures are insolvent; cannot satisfy their own wants, have an ambition out of all proportion to their practical force, and so do lean and beg day and night continually.
Yet he understood the importance of holding convictions about your personal potential. Still, it can be hard to feel sure of ourselves—particularly as our personal failures accumulate. But hell, I needed to trust myself. Yes, Google is an adored tech company. But I felt the book needed to be written. Emerson helped me do it. I printed out the essay and annotated it, carried it around with me, stained it with wine, and wore it out.
This is bad; this is worse than it seems. Books are the best of things, well used; abused, among the worst. What is the right use? What is the one end which all means go to effect? They are for nothing but to inspire. The one thing in the world of value is the  active soul,—the soul, free, sovereign, active. This every man is entitled to; this every man contains within him, although in almost all men obstructed, and as yet unborn. The soul active sees absolute truth and utters truth, or creates.
Ralph Waldo Emerson Self Reliance Essay
In this action it is genius; not the privilege of here and there a favorite, but the sound estate of every man. The book, the college, the school of art, the institution of any kind, stop with some past utterance of genius. This is good, say they,—let us hold by this. They pin me down.
But genius always looks forward.
The eyes of man are set in his forehead, not in his hindhead. Man hopes. Genius creates. To create,—to create,—is the proof of a divine presence. Whatever talents may be, if the man create not, the pure efflux of the Deity is not his;  —cinders and smoke there may be, but not yet flame. There are creative manners, there are creative actions, and creative words; manners, actions, words, that is, indicative of no custom or authority, but springing spontaneous from the mind's own sense of good and fair.
On the other part, instead of being its own seer, let it receive always from another mind its truth, though it were in torrents of light, without periods of solitude, inquest, and self-recovery; and a fatal disservice  is done. Genius is always sufficiently the enemy of genius by over-influence. The English dramatic poets have Shakespearized now for two hundred years. Undoubtedly there is a right way of reading, so it be sternly subordinated.
Man Thinking must not be subdued by his instruments. Books are for the scholar's idle times. When he can read God directly, the hour is too precious to be wasted in other men's transcripts of their readings. The Arabian proverb says, "A fig-tree, looking on a fig-tree, becometh fruitful. It is remarkable, the character of the pleasure we derive from the best books. They impress us ever with the conviction that one nature wrote and the same reads.
We read the verses of one of the great English poets, of Chaucer,  of Marvell,  of Dryden,  with the most modern joy,—with a pleasure, I mean, which is in great part caused by the abstraction of all time from their verses. There is some awe mixed with the joy of our surprise, when this poet, who lived in some past world, two or three hundred years ago, says that which lies close to my own soul, that which I also had well-nigh thought and said.
But for the evidence thence afforded to the philosophical doctrine of the identity of all minds, we should  suppose some pre-established harmony, some foresight of souls that were to be, and some preparation of stores for their future wants, like the fact observed in insects, who lay up food before death for the young grub they shall never see. I would not be hurried by any love of system, by any exaggeration of instincts, to underrate the Book. We all know that as the human body can be nourished on any food, though it were boiled grass and the broth of shoes, so the human mind can be fed by any knowledge.cfcdornelles.com.br/includes/legendary/gettysburgs-forgotten-cavalry-actions-farnsworths-charge-south-cavalry-field-and-the-battle-of-fairfield-july.php
And great and heroic men have existed who had almost no other information than by the printed page. I only would say that it needs a strong head to bear that diet. One must be an inventor to read well. As the proverb says, "He that would bring home the wealth of the Indies must carry out the wealth of the Indies. When the mind is braced by labor and invention, the page of whatever book we read becomes luminous with manifold allusion.
Every sentence is doubly significant, and the sense of our author is as broad as the world. We then see, what is always true, that as the seer's hour of vision is short and rare among heavy days and months, so is its record, perchance, the least part of his volume.
Ralph Waldo Emerson on Self-Reliance, Cultivating Your Genius and The Curse Of Society
The discerning will read, in his Plato  or Shakespeare, only that least part,—only the authentic utterances of the oracle;—all the rest he rejects, were it never so many times Plato's and Shakespeare's. Of course there is a portion of reading quite indispensable to a wise man. History and exact science he must learn by laborious reading.
Colleges, in like manner, have their indispensable office,—to teach elements. But they can only highly serve us when they aim not to drill, but to create; when they gather from far every ray of various genius to their hospitable halls, and by the concentrated fires set the hearts of their youth on flame.
Thought and knowledge are natures in which apparatus and pretension avail nothing. Gowns  and pecuniary foundations,  though of towns of gold, can never countervail the least sentence or syllable of wit.
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There goes in the world a notion that the scholar should be a recluse, a valetudinarian,  —as unfit for any handiwork or public labor as a penknife for an axe. The so-called "practical men" sneer at speculative men, as if, because they speculate or see , they could do nothing. I have heard it said that the clergy—who are always, more universally than any other class, the scholars of their day—are addressed as women; that the rough, spontaneous conversation of men they do not hear, but only a mincing  and diluted speech.
They are often virtually disfranchised; and indeed there are advocates for their celibacy. As far as this is true of the studious classes, it is not just and wise. Action is  with the scholar subordinate, but it is essential. Without it he is not yet man. Without it thought can never ripen into truth. Whilst the world hangs before the eye as a cloud of beauty, we cannot even see its beauty.
Inaction is cowardice, but there can be no scholar without the heroic mind. The preamble  of thought, the transition through which it passes from the unconscious to the conscious, is action.
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Only so much do I know, as I have lived. Instantly we know whose words are loaded with life, and whose not. The world—this shadow of the soul, or other me , lies wide around.