Orphic Sayings I – L

I.

Thou art, my heart, a soul-flower, facing ever and following the motions of thy sun, opening thyself to her vivifying ray, and pleading thy affinity with the celestial orbs. Thou dost

                                  the livelong day
Dial on time thine own eternity.

II. ENTHUSIASM.

Believe, youth, that your heart is an oracle; trust her instinctive auguries, obey her divine leadings; nor listen too fondly to the uncertain echoes of your head. The heart is the prophet of your soul, and ever fulfils her prophecies; reason is her historian; but for the prophecy the history would not be. Great is the heart: cherish her; she is big with the future, she forebodes renovations. Let the flame of enthusiasm fire alway your bosom. Enthusiasm is the glory and hope of the world. It is the life of sanctity and genius; it has wrought all miracles since the beginning of time.

III. HOPE.

Hope deifies man; it is the apotheosis of the soul; the prophecy and fulfilment of her destinies. The nobler her aspirations, the sublimer her conceptions of the Godhead. As the man, so his God: God is his idea of excellence; the complement of his own being.

IV. IMMORTALITY.

The grander my conception of being, the nobler my future. There can be no sublimity of life without faith in the soul’s eternity. Let me live superior to sense and custom, vigilant alway, and I shall experience my divinity; my hope will be infinite, nor shall the universe contain, or content me. But if I creep daily from the haunts of an ignoble past, like a beast from his burrow, neither earth nor sky, man nor God, shall appear desirable or glorious; my life shall be loathsome to me, my future reflect my fears. He alone, who lives nobly, oversees his own being, believes all things, and partakes of the eternity of God.

V. VOCATION.

Engage in nothing that cripples or degrades you. Your first duty is self-culture, self-exaltation: you may not violate this high trust. Your self is sacred, profane it not. Forge no chains wherewith to shackle your own members. Either subordinate your vocation to your life, or quit it forever: it is not for you; it is condemnation of your own soul. Your influence on others is commensurate with the strength that you have found in yourself. First cast the demons from your own bosom, and then shall your word exorcise them from the hearts of others.

VI. SENSUALISM.

He who marvels at nothing, who feels nothing to be mysterious, but must needs bare all things to sense, lacks both wisdom and piety. Miracle is the mantle in which these venerable natures wrap themselves, and he, who seeks curiously to rend this asunder, profanes their sacred countenance to enter by stealth into the Divine presence. Sanctity, like God, is ever mysterious, and all devout souls reverence her. A wonderless age is godless: an age of reverence, an age of piety and wisdom.

VII. SPIRITUALISM.

Piety is not scientific; yet embosoms the facts that reason develops in scientific order to the understanding. Religion, being a sentiment, is science yet in synthetic relations; truth yet undetached from love; thought not yet severed from action. For every fact that eludes the analysis of reason, conscience affirms its root in the supernatural. Every synthetic fact is supernatural and miraculous. Analysis by detecting its law resolves it into science, and renders it a fact of the understanding. Divinely seen, natural facts are symbols of spiritual laws. Miracles are of the heart; not of the head: indigenous to the soul; not freaks of nature, not growths of history. God, man, nature, are miracles.

VIII. MYSTICISM.

Because the soul is herself mysterious, the saint is a mystic to the worldling. He lives to the soul; he partakes of her properties, he dwells in her atmosphere of light and hope. But the worldling, living to sense, is identified with the flesh; he dwells amidst the dust and vapors of his own lusts, which dim his vision, and obscure the heavens wherein the saint beholds the face of God.

IX. ASPIRATION.

The insatiableness of her desires is an augury of the soul’s eternity. Yearning for satisfaction, yet ever balked of it from temporal things, she still prosecutes her search for it, and her faith remains unshaken amidst constant disappointments. She would breathe life, organize light; her hope is eternal; a never-ending, still-beginning quest of the Godhead in her own bosom; a perpetual effort to actualize her divinity in time. Intact, aspirant, she feels the appulses of both spiritual and material things; she would appropriate the realm she inherits by virtue of her incarnation: infinite appetencies direct all her members on finite things; her vague strivings, and Cyclopean motions, confess an aim beyond the confines of transitory natures; she is quivered with heavenly desires: her quarry is above the stars: her arrows are snatched from the armory of heaven.

X. APOTHEOSIS.

Every soul feels at times her own possibility of becoming a God; she cannot rest in the human, she aspires after the Godlike. This instinctive tendency is an authentic augury of its own fulfilment. Men shall become Gods. Every act of admiration, prayer, praise, worship, desire, hope, implies and predicts the future apotheosis of the soul.

XI. DISCONTENT.

All life is eternal; there is none other; and all unrest is but the struggle of the soul to reassure herself of her inborn immortality; to recover her lost intuition of the same, by reason of her descent amidst the lusts and worship of the idols of flesh and sense. Her discomfort reveals her lapse from innocence; her loss of the divine presence and favor. Fidelity alone shall instaurate the Godhead in her bosom.

XII. TEMPTATION.

Greater is he, who is above temptation, than he, who, being tempted, overcomes. The latter but regains the state from which the former has not fallen. He who is tempted has sinned; temptation is impossible to the holy.

XIII. CHOICE.

Choice implies apostacy. The pure, unfallen soul is above choice. Her life is unbroken, synthetic; she is a law to herself, and finds no lusts in her members warring against the instincts of conscience. Sinners choose; saints act from instinct and intuition: there is no parley of alien forces in their being.

XIV. INSTINCT AND REASON.

Innocent, the soul is quick with instincts of unerring aim; then she knows by intuition what lapsed reason defines by laborious inference; her appetites and affections are direct and trust-worthy. Reason is the left hand of instinct; it is tardy, awkward, but the right is ready and dextrous. By reasoning the soul strives to recover her lost intuitions; groping amidst the obscure darkness of sense, by means of the fingers of logic, for treasures present alway and available to the eye of conscience. Sinners must needs reason; saints behold.

XV. IDENTITY AND DIVERSITY.

It is the perpetual effort of conscience to divorce the soul from the dominion of sense; to nullify the dualities of the apparent, and restore the intuition of the real. The soul makes a double statement of all her facts; to conscience and sense; reason mediates between the two. Yet though double to sense, she remains single and one in herself; one in conscience, many in understanding; one in life, diverse in function and number. Sense, in its infirmity, breaks this unity to apprehend in part what it cannot grasp at once. Understanding notes diversity; conscience alone divines unity, and integrates all experience in identity of spirit. Number is predicable of body alone; not of spirit.

XVI. CONSCIENCE.

Ever present, potent, vigilant, in the breast of man, there is that which never became a party in his guilt, never consented to a wrong deed, nor performed one, but holds itself above all sin, impeccable, immaculate, immutable, the deity of the heart, the conscience of the soul, the oracle and interpreter, the judge and executor of the divine law.

XVII. THEOCRACY.

In the theocracy of the soul majorities do not rule. God and the saints; against them the rabble of sinners, with clamorous voices and uplifted hand, striving to silence the oracle of the private heart. Beelzebub marshals majorities. Prophets and reformers are alway special enemies of his and his minions. Multitudes ever lie. Every age is a Judas, and betrays its Messiahs into the hands of the multitude. The voice of the private, not popular heart, is alone authentic.

XVIII. SPEECH.

There is a magic in free speaking, especially on sacred themes, most potent and resistless. It is refreshing, amidst the inane common-places bandied in pulpits and parlors, to hear a hopeful word from an earnest, upright soul. Men rally around it as to the lattice in summer heats, to inhale the breeze that flows cool and refreshing from the mountains, and invigorates their languid frames. Once heard, they feel a buoyant sense of health and hopefulness, and wonder that they should have lain sick, supine so long, when a word has power to raise them from their couch, and restore them to soundness. And once spoken, it shall never be forgotten; it charms, exalts; it visits them in dreams, and haunts them during all their wakeful hours. Great, indeed, is the delight of speech; sweet the sound of one’s bosom thought, as it returns laden with the fragrance of a brother’s approval.

XIX. THOUGHT AND ACTION.

Great thoughts exalt and deify the thinker; still more ennobling is the effect of great deeds on the actor. The dilation and joy of the soul at these visitations of God is like that of the invalid, again inhaling the mountain breeze after long confinement in chambers: she feels herself a noble bird, whose eyrie is in the empyrean; that she is made to bathe her bosom and plume herself in the ether of thought; to soar and sing amidst the seraphim, beholding the faces of Apollo and Jove.

XX. ACTION.

Action translates death into life; fable into verity; speculation into experience; freeing man from the sorceries of tradition and the torpor of habit. The eternal Scripture is thus expurgated of the falsehoods interpolated into it by the supineness of the ages. Action mediates between conscience and sense: it is the gospel of the understanding.

XXI. ORIGINALITY.

Most men are on the ebb; but now and then a man comes riding down sublimely in high hope from God on the flood tide of the soul, as she sets into the coasts of time, submerging old landmarks, and laying waste the labors of centuries. A new man wears channels broad and deep into the banks of the ages; he washes away ancient boundaries, and sets afloat institutions, creeds, usages, which clog the ever flowing Present, stranding them on the shores of the Past. Such deluge is the harbinger of a new world, a renovated age. Hope builds an ark; the dove broods over the assuaged waters; the bow of promise gilds the east; the world is again repeopled and replanted. Yet the sons of genius alone venture into the ark: while most pass the rather down the sluggish stream of usage into the turbid pool of oblivion. Thitherward the retreating tide rolls, and wafted by the gales of inglorious ease, or urged by the winds of passion, they glide down the Lethean waters, and are not. Only the noble and heroic outlive in time their exit from it.

XXII. VALOR.

The world, the state, the church, stand in awe of a man of probity and valor. He threatens their order and perpetuity: an unknown might slumbers in him; he is an augury of revolutions. Out of the invisible God, he comes to abide awhile amongst men; yet neither men nor time shall remain as at his advent. He is a creative element, and revises men, times, life itself. A new world preëxists in his ideal. He overlives, outlives, eternizes the ages, and reports to all men the will of the divinity whom he serves.

XXIII. CHARACTER.

Character is the only legitimate institution; the only regal influence. Its power is infinite. Safe in the citadel of his own integrity, principalities, powers, hierarchies, states, capitulate to the man of character at last. It is the temple which the soul builds to herself, within whose fanes genius and sanctity worship, while the kneeling ages bend around them in admiration and love.

XXIV. BREAD.

The hunger of an age is alike a presentiment and pledge of its own supply. Instinct is not only prophetic but provident. When there is a general craving for bread, that shall assuredly be satisfied; bread is even then growing in the fields. Now, men are lean and famishing; but, behold, the divine Husbandman has driven his share through the age, and sown us bread that we may not perish; yea, the reapers even are going forth, a blithe and hopeful company, while yet the fields weep with the dews of the morning, and the harvests wave in yellow ripeness. Soon shall a table be spread, and the age rejoice in the fulness of plenty.

XXV. PROPHET.

The prophet, by disciplines of meditation and valor, faithful to the spirit of the heart, his eye purified of the motes of tradition, his life of the vestiges of usage, ascends to the heights of immediate intuition: he rends the veil of sense; he bridges the distance between faith and sight, and beholds spiritual verities without scripture or mediator. In the presence of God, he communes with him face to face.

XXVI. METHOD.

To benefit another, either by word or deed, you must have passed from the state in which he is, to a higher. Experience is both law and method of all tuition, all influence. This holds alike of physical as of spiritual truths; the demonstration must be epical; the method living, not empirical.

XXVII. BALANCES.

I am not partial to your man who always holds his balance in hand, and must weigh forthwith whatsoever of physical or metaphysical haberdashery chances to be laid on his counter. I have observed that he thinks more of the accuracy and polish of his scales, than of the quality of the wares in which he deals. He never questions his own levity. But yet these balance-men are useful: it is convenient to have standards of market values. These are the public’s approved sealers of weights and measures, who determine the worth of popular wares by their favorite weights, lucre and usage. It is well for the ages, that Genius rectifies both scales and men by a truer standard, quite wide of marts or markets.

XXVIII. PRUDENCE.

Prudence is the footprint of Wisdom.

XXIX. REVELATION.

The standing problem of Genius is to divine the essential verity intimated in the life and literature of the Past, divesting it of historical interpolations; separating the foreign from the indigenous, and translating the letter of the universal scripture into the spirit of contemporaneous life and letters.

XXX. CRITICISM.

To just criticism unity of mind is essential. The critic must not esteem difference as real as sameness, and as permanent in the facts of nature. This tendency is fatal to all sound and final thinking: it never penetrates to the roots of things. All creative minds have been inspired and guided by the law of unity: their problem is ever to pierce the coarse and superficial rind of diversity, and discover the unity in whose core is the heart and seed of all things.

XXXI. CALCULUS.

We need, what Genius is unconsciously seeking, and, by some daring generalization of the universe, shall assuredly discover, a spiritual calculus, a novum organon, whereby nature shall be divined in the soul, the soul in God, matter in spirit, polarity resolved into unity; and that power which pulsates in all life, animates and builds all organizations, shall manifest itself as one universal deific energy, present alike at the outskirts and centre of the universe, whose centre and circumference are one; omniscient, omnipotent, self-subsisting, uncontained, yet containing all things in the unbroken synthesis of its being.

XXXII. GENERATION AND CORRUPTION.

The soul decomposes the substances of nature in the reverse order of their composition: read this backward for the natural history of their genesis and growth. Generation and corruption are polar or adverse facts. The tree first dies at the top: to raze the house we first remove the tiling. The decomposition and analysis are from without, according to the order of sense, not of the soul. All investigations of nature must be analytic through the order of decay. Science begins and ends in death; poesy in life; philosophy in organization; art in creation.

XXXIII. EACH AND ALL.

Life eludes all scientific analysis. Each organ and function is modified in substance and varied in effect, by the subtile energy which pulsates throughout the whole economy of things, spiritual and corporeal. The each is instinct with the all; the all unfolds and reappears in each. Spirit is all in all. God, man, nature, are a divine synthesis, whose parts it is impiety to sunder. Genius must preside devoutly over all investigations, or analysis, with her murderous knife, will seek impiously to probe the vitals of being.

XXXIV. GOD.

God organizes never his attributes fully in single structures. He is instant, but never extant wholly, in his works. Nature does not contain, but is contained in him; she is the memoir of his life; man is a nobler scripture, yet fails to outwrite the godhead. The universe does not reveal, eternities do not publish the mysteries of his being. He subjects his noblest works to minute and constant revision; his idea ever transcends its form; he moulds anew his own idols; both nature and man are ever making, never made.

XXXV. NATURE.

Nature seems remote and detached, because the soul surveys her by means of the extremest senses, imposing on herself the notion of difference and remoteness through their predominance, and thereby losing that of her own oneness with it. Yet nature is not separate from me; she is mine alike with my body; and in moments of true life, I feel my identity with her; I breathe, pulsate, feel, think, will, through her members, and know of no duality of being. It is in such moods of soul that prophetic visions are beheld, and evangeles published for the joy and hope of mankind.

XXXVI. FLUX.

Solidity is an illusion of the senses. To faith, nothing is solid: the nature of the soul renders such fact impossible. Modern chemistry demonstrates that nine tenths of the human body are fluid, and substances of inferior order in lesser proportion. Matter is ever pervaded and agitated by the omnipresent soul. All things are instinct with spirit.

XXXVII. SEPULTURE AND RESURRECTION.

That which is visible is dead: the apparent is the corpse of the real; and undergoes successive sepultures and resurrections. The soul dies out of organs; the tombs cannot confine her; she eludes the grasp of decay; she builds and unseals the sepulchres. Her bodies are fleeting, historical. Whatsoever she sees when awake is death; when asleep dream.

XXXVIII. TIME.

Organizations are mortal; the seal of death is fixed on them even at birth. The young Future is nurtured by the Past, yet aspires to a nobler life, and revises, in his maturity, the traditions and usages of his day, to be supplanted by the sons and daughters whom he begets and ennobles. Time, like fabled Saturn, now generates, and, ere even their sutures be closed, devours his own offspring. Only the children of the soul are immortal; the births of time are premature and perishable.

XXXIX. EMBRYON.

Man is a rudiment and embryon of God: eternity shall develop in him the divine image.

XL. ORGANIZATION.

Possibly organization is no necessary function or mode of spiritual being. The time may come, in the endless career of the soul, when the facts of incarnation, birth, death, descent into matter and ascension from it, shall comprise no part of her history; when she herself shall survey this human life with emotions akin to those of the naturalist, on examining the relics of extinct races of beings; when mounds, sepulchres, monuments, epitaphs, shall serve but as memoirs of a past state of existence; a reminiscence of one metempsychosis of her life in time.

XLI. SPIRIT AND MATTER.

Divined aright, there is nothing purely organic; all things are vital and inorganic. The microscope is developing this sublime fact. Sense looking at the historic surface beholds what it deems matter, yet is but spirit in fusion, fluent, pervaded by her own immanent vitality and trembling to organize itself. Neither matter nor death are possible: what seem matter and death are sensuous impressions, which, in our sanest moments, the authentic instincts contradict. The sensible world is spirit in magnitude, outspread before the senses for their analysis, but whose synthesis is the soul herself, whose prothesis is God. Matter is but the confine of spirit limning her to sense.

XLII. ORDER.

The soul works from centre to periphery, veiling her labors from the ken of the senses. Her works are invisible till she has rounded herself in surface, where she completes her organizations. Appearance, though first to sense, is last in the order of generation: she recoils on herself at the acme of sense, revealing herself in reversed order. Historical is the sequel of genetic life.

XLIII. GENESIS.

The popular genesis is historical. It is written to sense [not] to the soul. Two principles, diverse and alien, interchange the Godhead and sway the world by turns. God is dual. Spirit is derivative. Identity halts in diversity. Unity is actual merely. The poles of things are not integrated: creation not globed and orbed. Yet in the true genesis, nature is globed in the material, souls orbed in the spiritual firmament. Love globes, wisdom orbs, all things. As magnet the steel, so spirit attracts matter, which trembles to traverse the poles of diversity, and rest in the bosom of unity. All genesis is of love. Wisdom is her form: beauty her costume.

XLIV. GRAVITATION.

Love and gravity are a twofold action of one life, whose conservative instincts in man and nature preserve inviolate the harmony of the immutable and eternal law of spirit. Man and nature alike tend toward the Godhead. All seeming divergence is overruled by this omnipotent force, whose retributions restore universal order.

XLV. LOVE.

Love designs, thought sketches, action sculptures the works of spirit. Love is divine, conceiving, creating, completing, all things. Love is the Genius of Spirit.

XLVI. LIFE.

Life, in its initial state, is synthetic; then feeling, thought, action are one and indivisible: love is its manifestation. Childhood and woman are samples and instances. But thought disintegrates and breaks this unity of soul: action alone restores it. Action is composition; thought decomposition. Deeds executed in love are graceful, harmonious, entire; enacted from thought merely, they are awkward, dissonant, incomplete: a manufacture, not creations, not works of genius.

XLVII. ACTUAL AND IDEAL.

The actual and ideal are twins of one mother, Reality, who failing to incarnate her conceptions in time, meanwhile contents herself with admiring in each the complement of the other, herself integrant of both. Alway are the divine Gemini intertwined; Pan and Psyche, man and woman, the soul and nature.

XLVIII. BEAUTY.

All departures from perfect beauty are degradations of the divine image. God is the one type, which the soul strives to incarnate in all organizations. Varieties are historical: the one form embosoms all forms; all having a common likeness at the base of difference. Human heads are images, more or less perfect, of the soul’s or God’s head. But the divine features do not fix in flesh; in the coarse and brittle clay. Beauty is fluent; art of highest order represents her always in flux, giving fluency and motion to bodies solid and immovable to sense. The line of beauty symbolizes motion.

XLIX. TRANSFIGURATION.

Never have we beheld a purely human face; as yet, the beast, demon, rather than the man or God, predominate in its expression. The face of the soul is not extant in flesh. Yet she has a face, and virtue and genius shall one day reveal her celestial lineaments: a beauty, a majesty, shall then radiate from her that shall transcend the rapt ideal of love and hope. So have I seen glimpses of this spiritual glory, when, inspired by some thought or sentiment, she was transfigured from the image of the earthly to that of the heavenly, the ignoble melting out of her features, lost in the supersensual life.

L. PROMETHEUS.

Know, O man, that your soul is the Prometheus, who, receiving the divine fires, builds up this majestic statue of clay, and moulds it in the deific image, the pride of gods, the model and analogon of all forms. He chiselled that godlike brow, arched those mystic temples from whose fanes she herself looks forth, formed that miraculous globe above, and planted that sylvan grove below; graved those massive blades yoked in armed powers; carved that heaven-containing bosom, wreathed those puissant thighs, and hewed those stable columns, diffusing over all the grandeur, the grace of his own divine lineaments, and delighting in this cunning work of his hand. Mar not its beauty, spoil not its symmetry, by the deforming lines of lust and sin: dethroning the divinity incarnated therein, and transforming yourself into the satyr and the beast.


A Note on the Text:1st published in The Dial (July 1840) pp. 85-98. Source: The Dial (July 1840) pp. 85-98.

For editorial emendation to "XLIII. GENESIS." see Joel Myerson, “‘In the Transcendental Emporium’: Bronson Alcott’s ‘Orphic Sayings’ in the Dial,” English Language Notes 10 (September 1972): p. 33.