Would that I could reach the ears of that numerous class who are dependent on the world around them for their happiness—who never originated any good, and are becoming more and more useless everyday! Would that I could make them believe that true happiness is not to be found externally, unless it first exist in their own bosoms! Would that I could convince them that the royal road to happiness—if there be one—is that which has been alluded to in the preceding paragraphs; in making all persons and things around us better—in transmuting, as it were, under the influence of the gospel, all coarser things around us to "apples of gold in pictures of silver."
I long exceedingly to see our young women filled with the desire of improvement—physical, social, intellectual and moral. I long to see their souls glowing with the desire to go about doing good, like their Lord and Master. Not, indeed, literally, as I shall have occasion to say in another place. But I long to have their hearts expand to overflowing with love to the world for whom Christ died; and I wish to have some of the tears of their compassion fall on those over whom God has given them an amazing, and often an unlimited influence.
Could I hope to reach a dozen minds, and warm a dozen hearts, which had otherwise remained congealed, or at most received passively the little stream of happiness which a naked, external world affords them, without any corresponding efforts to form a world of their own—could I be the means of enkindling in them that love for everlasting progress towards perfection, which is so essential to the world's true happiness and their own—could I thus aid in setting in motion an under-current which should, in due time, restore to us Eden, in all its primitive, unfallen beauty and excellence,—how should I be repaid for these labors!
I will dare to hope for the best. If I have the sacred fire burning in my own bosom, I will hope to be the means of enkindling it in the bosom of a few readers. If my own soul glows with love to a fallen world, I will dare to hope that a few, at least, of those whose souls are more particularly made for love and sympathy, will be led to the same source of blessedness.
CHAPTER V
SELF-KNOWLEDGE
Vast extent of the science of self-knowledge. Spurious self knowledge. Knowledge of our physical frame—its laws and relations. Examples of the need of this knowledge. Instruments of obtaining it. The use of lectures. Study of our peculiarities. Study of mental philosophy. The Bible. How the Bible should be studied.
Self-knowledge is of the utmost importance to every human being. To no person, however, is it more important than to the young woman.
It is the more necessary to urge the importance of self-knowledge, from the fact that it is a species of knowledge which every one claims, and which she would deem it almost a reflection upon her character to be supposed not to possess; while it is that very knowledge of which almost every one, of both sexes, is exceedingly ignorant.
Such an one "understands himself," is deemed quite a compliment among our sex nor is it wholly disregarded by the other. But by this expression is too often meant no more than a knowledge of the petty acts and shifts, and I might say tricks, by means of which men and women contrive to pass current in the fashionable world. How much this kind of self-acquaintance is worth, is too obvious to need illustration.
I have represented a just self-knowledge as of very great importance; but it is a science of vast extent, as well as of vast importance. A thorough knowledge of one's self includes, first, a knowledge of man in general, in his whole character—compounded as it is—and in all his relations to surrounding beings and things; and, secondly, a knowledge of the peculiarities produced by particular circumstances, condition, mode of life, education and habits.
She who merely understands all the little arts to which I have alluded, which enable us to pass current with a fashionable and grossly wicked world, will find her self-knowledge exceedingly small, when she comes to compare it with the standard of self-acquaintance set up by such writers as Mason, Burgh, Watts, &c.; and, above all, when she comes to compare it with the standard of the Bible. How little, nay, how contemptible will all mere worldly arts and shifts appear—things which at most belong to the department of manners—when she comes to understand her three-fold nature, as exhibited by the natural and revealed laws of Jehovah!
The Subjects of Anatomy, Physiology and Hygiene alone—and they teach us little more than the laws and relations of the mere body or shell of the human being—are almost sufficient for the study of a long life; and yet no individual can ever thoroughly understand herself without them: it is impossible. Anatomy shows us the structure of this body, which the Psalmist, long ago, taught us was fearfully and wonderfully made. Physiology teaches us the laws by which the living machine operates—is kept in play for seventy, eighty, or a hundred years; and Hygiene teaches us the relations of the living, moving human body to surrounding beings and objects. This, indeed, is a knowledge which few young women possess; and yet it is a knowledge which no young woman, who would do her utmost in the work of self-education, can dispense with.
She wishes, perhaps, to improve her voice by conversation, reading and singing. But is she qualified to do this in the best possible manner, while she is wholly ignorant of the structure of the lungs, the wind-pipe, and the fauces, as they are called—parts so intimately concerned in the production of voice and speech?
She wishes, perhaps, to develope and invigorate her muscular system in the highest possible degree; but how can she do this, while she knows almost nothing of the nature or power of the muscular fibre?
She wishes to develope and cultivate her intellectual powers; to acquire "firmness of nerve and energy of thought." But how can she do it, if she is ignorant of the situation and functions of the cerebral and nervous system—that wonderful organ of the intellect?
She would train her eye in the best possible manner; but how can she do so, if she is ignorant of the nature and powers of that wonderful little organ? She would educate, properly, all her senses; but how can she do it, without a knowledge of their structure, functions and relations?
Perhaps she would study the philosophy of dress, and of eating and drinking. How can she do so, till she understands, intimately, the relation of the human system to air, heat, the various kinds of food, drink, &c.?
She would know, still further, the relation of body to mind, and of mind to body—of body and mind to spirit, and of spirit to body and mind. She would study the particular effect of one passion, or faculty, or affection, upon the body, or upon particular functions of the bodily system—and the more remote or more immediate effects of diseases of a bodily organ on mind and spirit. She must know all this, and a thousand times, yea, ten thousand times as much, before she is qualified to go far in the work of self-knowledge.
But she must go beyond even all this, and study her own peculiarities. It is not sufficient to understand the general laws and relations of the human economy; she must understand herself in her own individual character—physically, intellectually and morally. She must understand the peculiarities of her physical frame, of her mental structure, and of her spiritual condition—her relation to other spirits, particularly to the Father of spirits.