In these steps of reform we do not rely as much on scientific reasoning of physiological skill, as on the Spirit’s dictates. The pure soul, by the law of its own nature, adopts a pure diet and cleanly customs; nor needs detailed instruction for daily conduct. On a revision of our proceedings it would seem, that if we were in the right course in our particular instance, the greater part of man’s duty consists in leaving alone much that he is in the habit of doing. It is a fasting from the present activity, rather than an increased indulgence in it, which, with patient watchfulness tends to newness of life. “Shall I sip tea or coffee?” the inquiry may be. No; abstain from all ardent, as from alcoholic drinks. “Shall I consume pork, beef, or mutton?” Not if you value health or life. “Shall I stimulate with milk?” No. “Shall I warm my bathing water?” Not if cheerfulness is valuable. “Shall I clothe in many garments?” Not if purity is aimed at. “Shall I prolong my dark hours, consuming animal oil and losing bright daylight in the morning?” Not if a clear mind is an object. “Shall I teach my children the dogmas inflicted on myself, under the pretence that I am transmitting truth?” Nay, if you love them intrude not these between them and the Spirit of all Truth. “Shall I subjugate cattle?” “Shall I trade?” “Shall I claim property in any created thing?” “Shall I interest myself in politics?” To how many of these questions could we ask them deeply enough, could they be heard as having relation to our eternal welfare, would the response be “Abstain”? Be not so active to do, as sincere to be. Being in preference to doing, is the great aim and this comes to us rather by a resigned willingness than a wilful activity;—which is indeed a check to all divine growth. Outward abstinence is a sign of inward fulness; and the only source of true progress is inward. We may occupy ourselves actively in human improvements;—but these unless inwardly well-impelled, never attain to, but rather hinder, divine progress in man. During the utterance of this narrative it has undergone a change in its personal expression which might offend the hypercritical; but we feel assured that you will kindly accept it as unartful offering of both your friends in ceaseless aspiration. CHARLES LANE, A. BRONSON ALCOTT. HARVARD, MASS., August, 1843. IV THE MAN WITH THE BEARD