Wisdom and Destiny

by Maurice Maeterlinck

Whence comes this rule that I thus propound? Nay, I know not myself. To me it seems helpful and requisite; nor could I give reasons other than spring from the feelings alone. Such reasons, however, at times should by no means be treated too lightly. If I should ever attain a summit whence this law seemed useless to me, I would listen to the secret instinct bidding me not linger, but climb on still higher, till its usefulness should once again be clearly apparent to me.

5. This general introduction over, let us speak more particularly of the influence that wisdom can have upon destiny. And, the occasion presenting itself here, I shall do well perhaps to state now, at the very beginning, that in this book it will be vain to seek for any rigorous method. For indeed it is but composed of oft-interrupted thoughts, that entwine themselves with more or less system around two or three subjects. Its object is not to convince; there is nothing it professes to prove. Besides, in life books have by no means the importance that writers and readers claim for them. We should regard them as did a friend of mine, a man of great wisdom, who listened one day to the recital of the last moments of the Emperor Antoninus Pius. Antoninus Pius—who was perhaps truly the best and most perfect man this world has known, better even than Marcus Aurelius; for in addition to the virtues, the kindness, the deep feeling and wisdom of his adopted son, he had something of greater virility and energy, of simpler happiness, something more real, spontaneous, closer to everyday life—Antoninus Pius lay on his bed, awaiting the summons of death, his eyes dim with unbidden tears, his limbs moist with the pale sweat of agony. At that moment there entered the captain of the guard, come to demand the watchword, such being the custom. AEQUANIMITAS—EVENNESS OF MIND, he replied, as he turned his head to the eternal shadow. It is well that we should love and admire that word, said my friend. But better still, he added, to have it in us to sacrifice, unknown to others, unknown even to ourselves, the time fortune accords us wherein to admire it, in favour of the first little useful, living deed that the same fortune incessantly offers to every willing heart.

6. "It was doubtless the will of their destiny that men and events should oppress them whithersoever they went," said an author of the heroes of his book. Thus it is with the majority of men; Indeed, with all those who have not yet learned to distinguish between exterior and moral destiny. They are like a little bewildered stream that I chanced to espy one evening as I stood on the hillside. I beheld it far down in the valley, staggering, struggling, climbing, falling: blindly groping its way to the great lake that slumbered, the other side of the forest, in the peace of the dawn. Here it was a block of basalt that forced the streamlet to wind round and about four times; there, the roots of a hoary tree; further on still, the mere recollection of an obstacle now gone for ever thrust it back to its source, bubbling in impotent fury, divided for all time from its goal and its gladness. But, in another direction, at right angles almost to the distraught, unhappy, useless stream, a force superior to the force of instinct had traced a long, greenish canal, calm, peaceful, deliberate; that flowed steadily across the country, across the crumbling stones, across the obedient forest, on its clear and unerring, unhurrying way from its distant source on the horizon to the same tranquil, shining lake. And I had at my feet before me the image of the two great destinies offered to man.

7. Side by side with those whom men and events oppress, there are others who have within them some kind of inner force, which has its will not only with men, but even with the events that surround them. Of this force they are fully aware, and indeed it is nothing more than a knowledge of self that has far overstepped the ordinary limits of consciousness.

Our consciousness is our home, our refuge from the caprice of fate, our centre of happiness and strength. But these things have been said so often that we need do no more than refer to them, and indicate them as our starting-point. Ennoblement comes to man in the degree that his consciousness quickens, and the nobler the man has become, the profounder must consciousness be. Admirable exchange takes place here; and even as love is insatiable in its craving for love, so is consciousness insatiable in its craving for growth, for moral uplifting; and moral uplifting for ever is yearning for consciousness.

8. But this knowledge of self is only too often regarded as implying no more than a knowledge of our defects and our qualities, whereas it does indeed extend infinitely further, to mysteries vastly more helpful. To know oneself in repose suffices not, nor does it suffice to know oneself in the past or the present. Those within whom lies the force that I speak of know themselves in the future too. Consciousness of self with the greatest of men implies consciousness up to a point of their star or their destiny. They are aware of some part of their future, because they have already become part of this future. They have faith in themselves, for they know in advance how events will be received in their soul. The event in itself is pure water that flows from the pitcher of fate, and seldom has it either savour or perfume or colour. But even as the soul may be wherein it seeks shelter, so will the event become joyous or sad, become tender or hateful, become deadly or quick with life. To those round about us there happen incessant and countless adventures, whereof every one, it would seem, contains a germ of heroism; but the adventure passes away, and heroic deed is there none. But when Jesus Christ met the Samaritan, met a few children, an adulterous woman, then did humanity rise three times in succession to the level of God.

9. It might almost be said that there happens to men only that they desire. It is true that on certain external events our influence is of the feeblest, but we have all-powerful action on that which these events shall become in ourselves—in other words, on their spiritual part, on what is radiant, undying within them. There are thousands of men within whom this spiritual part, that is craving for birth in every misfortune, or love, or chance meeting, has known not one moment of life—these men pass away like a straw on the stream. And others there are within whom this immortal part absorbs all; these are like islands that have sprung up in the ocean; for they have found immovable anchorage, whence they issue commands that their destiny needs must obey. The life of most men will be saddened or lightened by the thing that may chance to befall them—in the men whom I speak of, whatever may happen is lit up by their inward life. When you love, it is not your love that forms part of your destiny; but the knowledge of self that you will have found, deep down in your love—this it is that will help to fashion your life. If you have been deceived, it is not the deception that matters, but the forgiveness whereto it gave birth in your soul, and the loftiness, wisdom, completeness of this forgiveness—by these shall your life be steered to destiny's haven of brightness and peace; by these shall your eyes see more clearly than if all men had ever been faithful. But if, by this act of deceit, there have come not more simpleness, loftier faith, wider range to your love, then have you been deceived in vain, and may truly say nothing has happened.

10. Let us always remember that nothing befalls us that is not of the nature of ourselves. There comes no adventure but wears to our soul the shape of our everyday thoughts; and deeds of heroism are but offered to those who, for many long years, have been heroes in obscurity and silence. And whether you climb up the mountain or go down the hill to the valley, whether you journey to the end of the world or merely walk round your house, none but yourself shall you meet on the highway of fate. If Judas go forth to-night, it is towards Judas his steps will tend, nor will chance for betrayal be lacking; but let Socrates open his door, he shall find Socrates asleep on the threshold before him, and there will be occasion for wisdom. Our adventures hover around us like bees round the hive when preparing to swarm. They wait till the mother-idea has at last come forth from our soul, and no sooner has she appeared than they all come rushing towards her. Be false, and falsehoods will haste to you; love, and adventures will flock to you, throbbing with love. They seem to be all on the watch for the signal we hoist from within: and if the soul grow wiser towards evening, the sorrow will grow wiser too that the soul had fashioned for itself in the morning.

11. No great inner event befalls those who summon it not; and yet is there germ of great inner event in the smallest occurrence of life. But events such as these are apportioned by justice, and to each man is given of the spoil in accord with his merits. We become that which we discover in the sorrows and joys that befall us; and the least expected caprices of fate soon mould themselves on our thoughts. It is in our past that destiny finds all her weapons, her vestments, her jewels. Were the only son of Thersites and Socrates to die the same day, Socrates' grief would in no way resemble the grief of Thersites. Misfortune or happiness, it seems, must be chastened ere it knock at the door of the sage; but only by stooping low can it enter the commonplace soul.

12. As we become wiser we escape some of our instinctive destinies. There is in us all sufficient desire for wisdom to transform into consciousness most of the hazards of life. And all that has thus been transformed can belong no more to the hostile powers. A sorrow your soul has changed into sweetness, to indulgence or patient smiles, is a sorrow that shall never return without spiritual ornament; and a fault or defect you have looked in the face can harm you no more, or even be harmful to others.