CHAPTER XXVI. HUMILITY AND MEEKNESS.

We have seen that we can learn what is right and wrong only by aid received from the experience of our fellow‐beings around us.

But in order to this, there are certain virtues which are both difficult and indispensable. In studying the history of mind, it will be seen that the higher the grade of intellect and the greater its culture, the stronger is the love of intellectual supremacy and the more energetic the pride of opinion. It is a fact which none will dispute, that, as the general rule, having some exceptions, the class of minds most highly endowed by native talent and acquired culture, are most unwilling to take the attitude of _learners_ toward their associates, and still more toward their inferiors in these endowments. When this pride of intellect and of opinion is combined with benevolence of disposition and with sensitiveness of conscience, there is nothing more difficult than to “become as a little child” in learning truth and duty. For the more benevolence and conscientiousness, the greater the unwillingness to be put in the wrong.

And yet, in the smallest sphere of life, between every individual and his neighbors, thousands of questions of right and wrong turn on how our words and actions will affect the happiness of those around; and there is no possibility of settling such questions but by leaving every person at liberty to communicate freely what does, or does not, give them pain or pleasure, and thus teach others how to make happiness and save from pain. In order to this, it is indispensable that every one be made to understand that our chief aim is to make happiness the best and right way, and that for this end we wish to have a perfectly free expression of wishes and opinions. For if it is perceived that irritability and alienation result from such a course, all those around us will conceal their feelings and opinions, and thus, for want of a true knowledge of circumstances, we shall “walk in darkness,” because we are not willing to be told the truths that put us in the wrong or expose our mistakes.

The same free expression of opinion and protest against all wrong, are as indispensable to the discovery of those rules of right and wrong, that are to be evolved from the general experience. Every man, woman and child in the commonwealth, should be perfectly free to set forth their opinions, experience, and reasoning, for the purpose of finding out what is best for the whole. Nor should they be withheld by the fear that such a course would place a parent, a brother, a friend, or a party in the wrong, and expose those dearest to us to blame. For the true happiness of each and all is to be secured by a knowledge of the truth, and often such knowledge can be gained only by exposing the evil results of courses that are pursued by the best and most conscientious persons.

In carrying out this principle, there must be discretion exercised as to _time_ and _manner_ of performing the duty; and there are some _limitations_ to be recognized, which are matters of _expediency_. For example, a man must seek the best time to expose what is wrong, and he must seek to do it in a manner that will secure the good aimed at with the least possible evil. And if it can be done better by the agency of another, the aid of that other should be invoked.

So in regard to limitations, what is strictly personal should be confined to the party who alone is concerned. What relates solely to the family concerns should be confined to the family. Nor should any wrongs or dissensions be brought before the public except those in which the public welfare is involved.

But with these limitations it is the demand of reason and common sense, that every man, woman and child freely protest against all that they believe to be wrong in opinion or conduct.

In taking such a course, every man’s success in discovering and propagating the truth will depend very much on the spirit with which it is attempted. If it is done in a self‐sufficient, dictatorial, and denunciatory mode, the inevitable result will be to arouse those passions and prejudices which are most effectual in blinding the mind in discovering truth.

If, on the contrary, it is attempted with the humility, meekness and benevolence which are befitting ignorant, fallible and short‐sighted beings, encompassed with such appalling difficulties and dangers, the most favorable of all influences will be exerted to secure a patient and candid attention.

Still, so sensitive are men to all implications of their motives or conduct, so unwilling are they to acknowledge themselves mistaken, that the faithful discharge of the duty of protesting against wrong, will always be attended with more or less of ill‐will and bad passions.

In view of the above, if we were to predict what would be the _first_ preliminary teaching of a messenger from the Creator imparting to us the true way of happiness‐making, we should say, reasoning from the experience of life, it would read thus:

“Blessed are the _poor in spirit_;” that is, those who feel their poverty of mind as to the knowledge required for right action.

“Blessed are they that _mourn_;” that is, those who are troubled by this want.

“Blessed are the _meek_;” that is, those that can quietly and patiently bear reproof and fault‐finding.

“Blessed are they which do hunger and thirst after righteousness;” that is, those who are as earnest to find the right way of happiness‐making as the hungry and thirsty are for food and drink.

“Blessed are the _happiness‐makers_.”(9)

“Blessed are they which are persecuted for righteousness’ sake;” that is, those who are willing to _suffer_ for the right.