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Contents |
BOOK FOUR
CROWDS AND HEROES
CHAPTER XV
CONVERSION
SOME people think of the world as if it were made all
through, people and all, of reinforced concrete, as if everything
in it—men, women, children, churches, colleges, and parties,
were solidly, inextricably imbedded in it.
Every age in history has had to get on as well as it could with
two sets of totally impracticable people, our two great orders
of Philistines in this world, the people who put their trust in
Portland Cement and the people who put their trust in
Explosives.
There has not been a single great movement in history yet
that every thoughtful man has not had to watch being held
up by these people—by millions of worthy, simple, rudi-
mentary creatures who consent to be mere conservatives or
mere radicals.
One set says, "People cannot be converted so we will blow
them up."
The other set says, "We are going to be blown up, so let us
put on Plaster of Paris as a garment, we will array ourselves
before the Lord in Portland Cement."
Both of these classes of people believe alike on one main
point.
They do not believe in Conversion.
If the conservatives believed in conversion they would not
be so afraid that they feel obliged to resort to Portland Cement.
If the radicals believed in conversion they would not be so
afraid that they feel obliged to resort to Explosives.
In our machine civilization to these two great standard
classes of scared people, there has been added what seems to be [372]
a third class—the people who have responded to a kind of
motor spirit in the time, who have modulated a little their
unbelief in human nature. They have substituted for their
reinforced concrete Unbelief, a kind of Whirling Unbelief,
called machinery.
They admit that in our modern life men are not made of
reinforced concrete. We may move, but we move as wheels
move, they tell us. We are whirlingly imbedded. We are
cogs and wheels in an Economic Machine.
I would like to consider for a moment this Whirling Unbelief.
There was a time once when I took the Economic Machine
very seriously.
I looked up when I went by, at the Economic Machine as
the last and the most terrific of the inventions among the
machines. The machine that mocked all the other machines,
that made all our machines look pathetic and ridiculous,
was the Economic Machine. There were days when, I heard
it or seemed to hear it—this Economic Machine closing in
around my life, around all our lives like the last hoarse mocking
laugh of civilization.
I said I will love every machine that runs except the Economic
Machine—the machine for making people into machines.
But one day when I had waited or dared to wait, I know not
why, a little longer than usual before the Whirling Unbelief,
I heard the hoarse mocking laugh die away. I became very
quiet. I began to think, I reflected on my experiences. I
began to notice things.
I noted that every time I had found myself being dis-
couraged about people, I had caught myself thinking of
people as Cogs and Wheels.
Were they really Cogs and Wheels?
Possibly it was merely the easiest, most mechanical-minded
thing to do to think of people (with all this machinery around
one) as cogs and wheels in an economic machine.
Then it began to occur to me that it was because I had [373]
looked upon the economic machine a little lazily, a little inno-
cently that I had been awed and terrified—and had been swept
away with it into the Whirling Unbelief.
Then I stood quietly and calmly for days, for weeks, for
years before it. I watched it Go Round.
I then discovered under close observation that what had
looked to me like an economic machine was not an economic
machine at all.
The modern economic world has innumerable mechanical
elements in it, but it is not an economic machine.
It is a biological engine.
It is the biology in it that conceives, desires, and determines
the machinery in it.
The most important parts of the machine are not the very
mechanical parts. They are the very biological parts.
The economic machine is full of made-people, but it does not
make very much difference about the made-people. I find
that as a plain, practical matter of fact I do not need to watch
the made-people so very much to understand the world, or to
get ready for what is happening to it.
In prospecting for a world, I watch the born people.
I watch especially the people who have been born twice.
As one watches the way the world is going round one finds
that what is really making it go round, is not its being an
economic machine, but its being a biological engine.
Industrial reform is a branch of biology.
The main fact of biology as regards a man is that he can be
born.
The main fact of biology as regards society—that is, the
main fact of social biology—is that a man can be born twice.
As long as a man is born to go with a father and a mother
it is well enough to have been born once, but the moment a
man deals with other people or with the world, he has to be
born again.
This is the main fact about the biological engine we call [374]
the world.
The main fact about the Engine is the biology in it.
Every other fact for a man has to be worked out from this—
that is: out of being born once if one wants to belong merely
to a father and mother, and out of being born twice if one
wants to belong to a world.
A man does not need to enter again into his mother's womb
and come out a child. He enters into the World's Womb and
comes out a man.
. . . . . . .
The world is being placed to-day before our eyes in the hands
of the men who are born twice.
Not all men are cogs and wheels.
The first day I discovered this and believed this I went out
into the streets and looked into the faces of the men and the
women and I looked up at the factories and the churches and
I was not afraid.
I do not deny that cogs and wheels are very common.
But I do not believe that an economic system or industrial
scheme based on the general principle of arranging a world
for cogs and wheels would work. I believe in arranging the
world on the principle that there are now and are going to be
always enough men in it who are born, and enough who are
born twice to keep cogs and wheels doing the things men who
have been born twice, who have visions for worlds, want done,
and to keep people who prefer being cogs and wheels where
they will work best and where they will help the running gear
of the planet most—by going round and round, in the way
they like—going round and round and round and round.
But why is it, one cannot help wondering, that the moment
a man rises up suddenly in this modern world and bases or
seeks to base an industrial or social reform frankly on courage
for other people, on believing in the inherent and eternal
power of men of changing their minds, of being put up in new [375]
kinds and new sizes of men, in other words, on conversion—
why is it that clergymen, atheists, ethical societies, politicians,
socialists will all unite, will all flock together and descend
upon him, shout and laugh him away, bully him with dead
millionaires, bad corporations and humdrum business men,
overawe him with mere history, argue him with statistics,
and thunder him with sermons out of the world—if he
puts up a faint little chirrup of hope that men can be
converted?
It is not that the synods, ethical societies, anarchists, the
bishops and Bernard Shaw, have merely given up expecting
individual men to be converted. There would be a measure of
plausibility in giving up on a few particular men's being born
again. It is worse than that. What seems to have happened
to nearly all the people who have schemes of industrial reform
is that they have really given up at one fell swoop a whole new
generation's being born again. It is going to be just like this
one, they tell us, the new generation—the same old things
the same old foolish ways of deceiving the world, that any
child can see have not worked—Bernard Shaw and the bishops
whisper to us, are coming around and around again. They
must be planned for. All these young men of wealth about us
who read the papers and who are ashamed of their fathers are
going to be just like their fathers. The atheists, the socialists,
and the single taxers, missionaries and evangelists have given
up their last loophole of hope in the new business generation
and they trust only to machines to save us, or to professors, or
to paper-treatises on eugenics!
And yet, after all, if we were going to start an absolute,
decisive, and practical scheme of eugenics to-morrow with
whom would we begin, with which particular people would we
begin? We would have to go back, Bernard Shaw and the
bishops and all of us, to the New Testament—to the old idea
of being born again.
I have watched now these many years the professors, caught [376]
in their culture-machines going round and round, and the
priests caught in their religion-machines going round and round,
and the business men caught in their economic machine, and
I have heard them all saying over and over in a kind of terrible
singsong day and night, the silly, lazy words of a glorious old
roue four thousand years ago, "The thing that hath been is the
thing which shall be, and that which is done is that which shall
be done and there is no new thing under the sun."
There are some of us who do not believe this. We defy the
culture-machines. We believe that even professors can be con-
verted, can be educated.
We defy the bishops. We believe that business men can be
converted.
We defy the business men. We believe the bishops can be
converted.
I speak for a thousand, thousand men.
In the hum and drive of the wheels and the great roar around
me of the Whirling Unbelief. I speak for these men—for all
of us. We are not cogs and wheels. We are men. We are born
again ourselves. Other men can be born again.
Men shall not look each other in the eyes wisely and nod
their heads and say that human nature will not change.
We will change it. If we cannot get but two or three to-
gether to change it, then two or three by just being two or
three and by daring to be two or three, or even one if necessary
shall change it.
The moment ninety million people in a great nation have
welded out a vision of the kind of man of wealth—the kind of
employer they want, the moment they set the millionaire in
the vise of some great national expectation, carve upon him
firmly, implacably the will of the people, the people will have the
millionaire they want. If a nation really wants a great man it
invents him. We have but to see we really want him, and that
no other machinery will work, and we will invent him.
Necessity is the mother of invention. Here in these United [377]
States sixty years ago were we not all at work on a man named
Abraham Lincoln? We had been at work on him for years
trying to make him into a Lincoln. He could not have begun
to be what he was without us, without the daily thought, the
responsibility, the tragical nation hope and fear, the sense of
crisis in a great people. All these had been set to work on him,
on making him a Lincoln.
Lincoln would not have dared not to be a great man, an all-
people man with a whole mighty nation, with all those millions
of watchful, believing people laying their lives softly, silently,
their very sons' lives in his hands. He did not have the smallest
possible chance from the day he was named for President, to
be a second-rate man or to betray a nation, or to back down
out of being himself. He had been filled night and day with the
vision of a great nation struggling, with the grim glory of it.
He was free to make mistakes for it, but there was no way he
could have kept from being a true, mighty, single-hearted man
for it, if he had tried. We had clinched Lincoln in 1862. He
was caught fast in the vise of our hopes.
Perhaps it is because, at certain times in history, nations
seem to be siding with the worst in their public men and ex-
pecting the worst in them that they get them.
If a crowd wants to be represented, wants to touch to
the quick and kindle the man in it, the man filled with
vision, the man who is born again into its desire, the
crowd-man, they have but to surround him and over-
shadow him. They will create him, in scorn and joy will
they conceive him, and before he knows who he is, they will
bring him forth.
It would not be hard, I imagine, to be a great man, with a
true, steadied, colossal, single-heartedness, if one were caught
fast in the vision, the expectation of a great nation.
To be born again is simple with ninety million people to
help. We have all been born again in little things with a few
people to help. We have been swung over from little short [378]
motives to big, long-levered controlling ones. We have known
in a small way what Conversion is. We have seen how natur-
ally it works out in little things.
There is nothing new about it. There is not a man who does
not know what it is to get over a small motive. We have seen,
when we looked back, what it was that happened.
The way to get over a small motive is to let it get lost in a
big one.
A man does not stop to pick up a penny or a million dollars
when he is running to save his life.
A man does not stop to pick up two pennies, or two thousand
dollars, or two million dollars when he is running to save ten
thousand lives or running to save ninety million lives, when he
is running to save a city or a nation.
This is Conversion—entering into the World's Womb, the
world's vision or expectation and being born again.
. . . . . . .
It is not for nothing that I have seen the sun lifting up the
faces of the flowers, and crumbling the countenances of the
hills. And I have seen music stirring faintly in the bones of
old men. And I have heard the dead Beethoven singing in the
feet of children.
And I have watched the Little Earth in its little round of
seasons dancing before the Lord.
And I have believed that music is wrought into all things, and
that the people I see about me have not one of them been left
out.
I believe in sunshine and in hothouses. I believe in burning
glasses. I believe in focusing light into heat and heat into
white fire, and turning white fire into little flowing brooks
of steel.
And I believe in focusing men upon men.
I believe in Conversion.
Of course it would all be different—focusing men upon men, [379]
if men were cogs and wheels, or if the men they were focused
on were made of stones.
I stand and look at this stone and believe it is all rubber and
whalebone inside.
But what of it ?
It does not get true.
While I am looking at a man and believing a certain thing
about the man, it gets true.
What is going on in my mind while I look at him effects
actual mechanical changes in him, affects the flow of blood in
his veins. A look colours him, whitens him, twists and turns
the muscles and tissues in his body. I draw lines upon his
inmost being. I lay down a new face upon his face. A mo-
ment after I look upon the man's face it has become, as it were,
or may have become, a new little landscape. I have seen a
great country opened up in him of what he might be like.
While I look I have been ushered softly, for a second, into the
presence of a man who was not there before.
Such things have happened.
Beatrice looked at Dante once. Ten silent centuries began
singing.
A man named Stephen, one day, while he was dying, gave
a look at a man named Paul. Paul came away quietly and
hewed out history for two thousand years.
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