THE TECHNIQUE OF A NATION'S BEING BORN AGAIN
I
RECONSTRUCTION
I started this book taking the Crowd for my hero--that faint bodiless
phantasmagoric presence, that helpless fog or mist of humanity called the
People.
I have proceeded upon two premises.
A spirit not connected with a body is without a technique, without the
mechanical means of self-expression or self-fulfillment. It is a ghost
trying to have a family.
A body not connected with its spirit is without a technique for seeing
what to do. It is without the spiritual means of self-expression and
self-fulfillment. It is like a sewing-machine trying to have a family.
Some of my readers will remember a diagram in "Crowds" in which I divided
people off roughly into
Inventors Artists Hewers
or or
See-ers Engineers
Those who work
Men who invent Men who invent out and finish
things to do. ways and means what the see-ers
and make it possible and engineers
to do them. have begun.
I have based what I have to say in the next few chapters on this anatomy
or rather this biology of a nation's human nature.
In the next few pages I am dealing not with the reconstruction but with
the reconception of a nation.
Reconstruction is a dead difficult laborious thing to try to put off on a
boundless superabundant ganglion of a hundred million lives like the
American people.
In the crisis that confronts America to-day not only the most easy, but
the most natural and irresistible way for this nation to be a great
nation is to fall in love.
I am enlarging in these next few pages upon how crowds and experts--that
is: crowds and their men of vision and engineers can come to an
understanding and get together.
I wish to state certain particular things I think are going to be done by
the people--that the people may be conscious of themselves, may be drawn
into the vision of the world and of themselves, that in this their great
hour in history, a great people may be born again.
II
NATIONAL BIOLOGY
A man in being born the first time is the invention of others. Being born
again is the finding of oneself, oneself,--the spiritual invention of
one's own life.
Being born again is far more intelligent than being born the first time.
All one has to do to see this, is to look about and see the people who
have done it.
When one is being born the first time one does not even know it. One is
not especially intelligent the first time and could not really help it.
And nobody else could help it.
When one is being born again it takes all one can know and all one can
know and do, and all everybody around one knows, and all everybody around
can do, to help one do it. In 1776 when America was being born first,
America did not have the slightest idea of what was happening. It has
taken one hundred and forty-four birthdays to guess.
A nation is born the first time with its eyes shut.
But in this terrible 1920 when America is being born again, she can only
manage to be born again by knowing all about herself, by disrobing
herself to be born again, by a supreme colossal act of self-devotion,
self-discovery, self-consciousness and consciousness of the world, naked
before God, reading the hearts of forty nations, a thousand years and the
unborn, and knowing herself,--slipping off her old self and putting on
her new self.
III
THE AIR LINE LEAGUE
The first thing a spirit in this world usually does to find a body is to
select a father and mother. The American people if it is to be embodied
and have the satisfaction and power of making itself felt and expressing
itself, can only do so by following the law of life.
A hundred million people can only get connected with a body, acquire a
presence--find itself as a whole, the way each one of the hundred million
people did alone.
In a nation's being born again three types of mind are necessarily
involved.
The minds in America that create or project, the inventors.
The minds that bring up.
The minds that conceive and bring to the birth.
These three classes of spiritual forces are concerned in America in
making the people stop being a ghost, in making their American people as
an idea, physically fit.
The first thing to be arranged for America to make the people quit being
a ghost in The White House, is to form into three bodies or
organizations, these three, groups of men--make these three groups of men
class-conscious, self-conscious, conscious of their own power and purpose
in America--and have everybody in America conscious of them. I propose
three organizations to stand for these three life-forces, three
organizations which will act--each of which will act with the other two
and will follow out for a nation, as individuals do for individuals, the
law of life--of producing and reproducing the national life.
The minds that are creative will discover and project a national idea for
the people--the inventors, will act as one group.
The minds that conceive and bring the idea to the birth, that bring the
idea to pass, called engineers, will act as another, and the minds that
teach, bring up, draw out and apply the idea and relate the idea to
life--will act as another.
I propose a club of fifty thousand creative men be selected and act
together--that a nation may be conceived.
I propose that fifty thousand engineers or how-men, men who think out
ways and means, be selected and act together, that the nation that is
conceived may be born.
These two Clubs will have their national headquarters together in a
skyscraper hotel of their own in New York and will act together--in
bringing an idea for the people into the world.
The third Club--twenty or thirty million people, on the scale of the Red
Cross--in ten thousand cities, will apply and educate the idea, bring it
up and put it through.
* * * * *
What one's soul is for, I suppose, is that one can use it when one likes,
to contemplate and to enjoy an Idea.
What one has a body for with reference to an idea is to take it up, try
it out and put it through.
The Air Line League proposes to cooerdinate these three functions and
operate as a three in one club.
The idea would be to call the first of the clubs, the club of inventors,
the Look-Up Club. The second, a club of how-men and engineers, the
Try-Out Club, and the third--the operating club of the vast body of the
people taking direct action and putting the thing through locally and
nationally would be called The Put-Through Clan.
The Air Line League through these three clubs will undertake to help the
people to stop being an abstraction, to swear off from being a Ghost in
their own house. The great working majority of the American people--of
the men and the women who made the Red Cross so effective during the war,
which came to the rescue of the people of the nation with the people of
other nations, will come to the rescue now, during the war the people are
having and that the classes of people are having with one another.
IV
THE LOOK-UP CLUB LOOKS UP
Sec. 1. _For Instance._
Such a crisis as this nation has now, Springfield, Massachusetts, had
once.
Springfield a few years ago, all in a few weeks, threw up the chance of
being Detroit because two or three automobile men who belonged in
Springfield and wanted to make Springfield as prosperous as Detroit, were
practically told to go out to Detroit and find the men who would have the
imagination to lend them the money--to make Springfield into a Detroit.
Naturally when they found bankers with imagination in Detroit they stayed
there.
What happened to Springfield is what is going to happen to America if we
do not make immediate national arrangements for getting men who have
imagination in business in this country, men who can invent manpower, to
know each other and act together.
The twenty-five hundred dollars Frank Cousins of Detroit recognized Henry
Ford with, a few years ago, he gave back the other day to Henry Ford for
twenty-nine million dollars.
People say as if that was all there was to it, that the fate of this
nation to-day turns on our national manpower.
But what does our national man-power turn on?
It turns on people's knowing and knowing in the nick of time, a man when
they see one.
Man-power in a democracy like ours turns on having inventors, bankers and
crowds act together.
Sometimes banks hold things back by being afraid to cooeperate with
inventors or men of practical imagination.
This is called conservatism.
Sometimes it is the crowds and laborers who hold things back by being
afraid to cooeperate with leaders or men of imagination.
But the fate of all classes turns upon our having men of creative
imagination believed in by men who furnish money, and believed in by men
who furnish labor.
The idea of the Look-Up Club is that men of creative imagination shall be
got together, shall be made class-conscious, shall feel and use their
power themselves and put it where other people can use it.
How much time and how many years of producing-power would it have saved
America if Alexander Graham Bell had known or could have had ready to
appeal to, America's first hundred thousand picked men of imagination,
when he was trudging around ringing doorbells in Boston, trying to supply
people with imagination enough to see money in telephones?
If William G. McAdoo, when he had invented with his tunnels, a really
great conception of the greater New York, and was fighting to get people
in New York to believe in it, and act on it, had had an organization of
one hundred thousand picked men of imagination in the nation at large to
appeal to--one hundred thousand men picked out by one another to put a
premium on constructive imagination when they saw some, instead of a
penalty on it, how much time would it have saved New York and saved
McAdoo? How much time would a national Club like this save this nation
to-day and from now on in its race with the Germans?
Why should our men of practical creative imagination to-day waste as much
time running around and asking permission of people who had none, as
McAdoo had to?
* * * * *
If a hundred thousand silver dollars--just ordinary silver dollars--were
put together in a row in New York on a sidewalk, everybody going by would
have imagination at once about the one hundred thousand silver dollars
and what could be done with them.
But put one hundred thousand picked men--or men of exceptional power
together in a row in New York--and why is it everybody is apt to feel at
first a little vague and troubled about them, stands off around the
corner and wonders what can be done with one hundred thousand immortal
human beings?
I wish people would have as much imagination about what could be done
with one hundred thousand fellow human beings picked out and got together
from the men of this nation, as they would have about one hundred
thousand silver dollars.
This is one of the first things the Look-Up Club is for, to get people to
be inspired by a hundred thousand men put together, in the same way that
they are by a hundred thousand dollars put together.
* * * * *
I went out last night and walked up the Great White Way and looked at the
little flock of hotels that are standing to-day on the site of my faith
in these hundred thousand men--the site of the new hotel--the little
sleeping shelf in the roar of New York for the hundred thousand men to
have on Broadway.
I stood and looked at the five or six hotels now standing there waiting
to be torn down for us, and ---- told me that the seventeen parcels of
land in the block that he had labored on forty-seven people to get them
to make up their minds to put their lots together, were worth only a
million and a half of dollars, either to them or to anybody else, while
they were making up their minds to let their lots be put together. And
now that he had got their minds made up for them and had got all these
foolish, distracted seventeen parcels of land together into one, the land
instead of being worth one million and a half dollars, was appraised by
---- the other day as worth four and a half million dollars.
The same is true of the hundred thousand men of practical imagination
scattered in five thousand cities, twiddling on the fate of a nation
alone.
The same thing is going to happen to the value of the men that has
happened to the separate lumps of sand and clay they called real estate
in New York.
What can I manage to accomplish alone in trying to get to Chicago
to-morrow morning?
All I could do alone would be to walk.
As it is, I stand in line a minute at a window in the Grand Central
Station, make a little arrangement with several hundred thousand men and
with a slip of paper I move to Chicago while I go to sleep.
This power for each man of a hundred thousand men is what I am offering
in this little book to the nine hundred and ninety thousand others.
What will we do, what ideas will we carry out?
Get one hundred thousand picked men together and what can they not do,
what ideas can they not carry out?
What is hard, what is priceless, is getting the men and getting the men
together. Everybody who has ever done anything knows this.
What we are doing is not to get values together, but the men who keep
creating the values.
The men who have created already the values of five thousand cities,
shall now create values for a nation.
I am not writing to people--to the hundred thousand men who are going to
be nominated to the Look-Up Club--to ask them whether they think this
idea of mine--of having the first hundred thousand men of vision of this
country in a Club, is going through or not.
I am writing them and asking them if--if it is going through--they want
to belong to it.
Very few men can speak with authority--even if they would, as to what the
other ninety-nine thousand nine hundred and ninety-nine men will possibly
do or not do with my idea in this book. But any man can speak with
authority and speak immediately when he gets to the end of it, as to how
he feels himself, whether he wants or likes the idea, and wants to count
one to bring the idea to pass.
I speak up for myself in this book. Anybody can see it. If every man will
confine himself in the same way, and will stake off himself and attend to
himself at the end of this book and say what he wants--we will all get
what we want.
The proposition looks rather big, mathematically, but looked at humanly,
it is a simple straight human-nature question. All I really ask of each
man who is nominated is,
"If the first hundred thousand men who have imagination in business are
being selected and brought together out of all the other business men in
America, do you want to be one of them? Who are the ten, twenty or fifty
men of practical vision in business--especially young men, you think
ought not to be left out?"
It is all an illusion about numbers and sizes of things.
The way to be national is to be personal, for each man to take sides with
the best in himself.
Suddenly across a nation we look in a hundred thousand faces.
Sec. 2. _Why the Look-Up Club Looks Up._
The Constitution does not provide for an Imagination Department for the
United States Government.
It has judicial, executive and legislative departments, but a department
made up of men of vision to create, conceive and reconceive, go deeper
and see further than law and restraints can go, does not exist in our
Government.
We have a Judicial Department to decide on whether what is born has a
right to live--a Legislative Department to pass rules under on how it
shall be obliged to live--and an Executive Department to make it
mind--but the department to create and to conceive for the people is
lacking.
Government at best is practically a dear uncle or dear maiden-aunt
institution.
Government as a physical expression is without functions of reproduction.
Government--contrary to the theory of the Germans--from the point of view
of sheer power in projecting and determining the nature and well-being of
men--the fate of men and the world--is superficial, is a staid,
standardized, unoriginal affair--devoted to ready-made ideas like the Red
Cross during the war.
This is what is the matter with a Government's posing in this or any
other nation as a live body for the people.
The spontaneous uprising of business men during the war--the spectacle of
the dollar a year men overwhelming and taking over the government, the
breaking in of the National Council of Defense--the spontaneous
combustion of millions of free individuals into one colossal unit like
the Red Cross--all the other outbreaks of the creative vital power of the
superior people of the nation, all point to the fact that when new brain
tracks are called for, the natural irresistible way is to find individual
persons who have them, who make them catching to other individual
persons, and who then give body to them across the nation.
Its whole nature and action of a Government tend to make Government and
most of the people in it mechanical.
In the nature of things and especially in the nature of human nature,
this nation--if its new ideas and its new brain tracks are to come to
anything at all, they must have a spontaneous willful and comparatively
free origin and organization of their own.
Hence the Look-Up Club cooeperating with the Try-Out Club to act as an
informal Imagination Department for the United States.
V
THE TRY-OUT CLUB TRIES OUT
Sec. 1. _I_ + _You_ = _We._
If Darius the Great had put the eunuchs of his court in charge as Special
Commissioners for controlling the social evil in Babylon, they would have
made very sad work of what they had to do because they would not have
understood what it was all about. They would not have had the insight
necessary to measure their job, to lay out a great engineering project in
human nature, determine the difficulties and the working principles and
go ahead.
What makes a man a man is the way he takes all the knowledge, the
penetrating lively enriching knowledge his selfishness gives--his vision
of what he wants for himself, and all the broadening enriching knowledge
his unselfishness gives--his imagination about what he wants for others,
and pours the two visions together.
The law of business is the law of biology--action--reaction--interaction.
I + You = We.
It is getting to be reckless for the people in other nations to sit
around and gossip about how bad it is for the Germans to be so selfish.
It is reckless for capital to gossip about how selfish labor is--and for
labor to putter away trying to make capital pure and noble like a labor
union.
There are far worse things than selfishness in people.
Being fooled about oneself is worse because it is more difficult to get
at, meaner, more cowardly and far more dangerous for others.
* * * * *
This chapter has been written so far on a pad in my pocket while
inhabiting or rather being packed in as one of the bacilli with twenty
other men, in the long narrow throat or gullet of a dining-car. When I
was swallowed finally and was duly seated, the man who was coupled off
with me--a perfect stranger who did not know he was helping me write this
chapter in my book, reached out and started to hand himself the salt and
then suddenly saw I might want it too and passed it to me.
He summed up in three seconds the whole situation of what democracy is,
the whole question between the Germans and the other peoples of the
earth.
With one gesture across a little white table he settled the fate of a
world.
His selfishness, his own personal accumulated experience with an egg,
made him see that he wanted salt in it.
His unselfishness made him see that I must be sitting there wanting salt
in an egg as much as he did.
So he took what his selfishness made him see on the one hand and what his
unselfishness made him see on the other, put them together and we had the
salt together.
Incidentally he finished this chapter and dramatized (just as I was
wishing somebody would before I handed it in) the idea I am trying to
express in it. This in a small way is a perfect working model of what I
call civilization. Unselfishness in business is not a civilization at
all. It is a premature, tired, sickly, fuddle-headed heaven.
Imagination about other people based upon imagination about what one
wants oneself, is the manly, unfooled, clean-cut energy that rules the
world.
The appetites in people which make them selfish supply them with such a
rich big equipment for knowing what other people want, that if they
really use this equipment in a big business way for getting it for them,
no one can compete with them.
A righteous man if he has any juice in him at all and is not a mere
giver, a squush of altruism, a mere negative self-eliminating,
self-give-up, self-go-without person--is a selfish person and an
unselfish person mixed. What he calls his character is the proportion in
which he chooses to mix himself.
Half the trouble with this poor foolish morally dawdling old world to-day
is that it is still hoping fondly it is going to be pulled straight into
the kingdom of heaven by morally sterilized, spiritually pasteurized
persons, by men who are trying to set the world right by abolishing the
passions instead of by understanding them, instead of taking the
selfishness and unselfishness we all have, controlling them the way other
antagonisms in nature are controlled and making them work together.
People in other nations are as selfish in their way as the Germans are in
theirs--capital is as selfish as labor, or labor as capital. The
fundamental virtue in modern business men, the spiritual virility that
makes for power is their gift of using their selfishness to some purpose,
in understanding people with whom they deal and learning how to give them
what they want.
It takes more brains to pursue a mutual interest with a man than to slump
down without noticing him into being an altruist with him. Any man can be
a selfish man in a perfectly plain way and any man can be an altruist--if
he does not notice people enough, but it takes all the brains a man has
and all the religion he has to pursue with the fear of God and the love
of one's kind, a mutual interest with people one would like to give
something to and leave alone.
This is what I call the soul of true business and of live salesmanship.
I put it forward as the moral or spiritual basis on which the engineers
in the Try-Out Club, of the Air Line League, propose to act.
The way for America to meet the German militaristic and competitive idea
of business and of the business executive--the idea that brought on the
war, is for America and the rest of the world to put forward something
and put forward something quick, as a substitute for it, sell to
themselves, sell to one another and to the Germans before it is too late,
a substitute for it.
The American engineers of business or great executives--the how-men and
inventors of how to bring things to pass, must put forward the pursuit of
mutual interests in the largest sense, pursuit of mutual interests
generously and finely conceived, the selfishness and unselfishness mixed,
as this substitute.
Sec. 2. _The Engineer At Work._
The crowning glory of a nation is the independence and the spiritedness
of its labor.
I rejoice daily that the war has made a man expensive, has made it
impossible for men to succeed in business any longer as employers who do
not love work, who cannot make other men love their work, and who have
nothing in themselves or in their job or the way they make the job
catching--who cannot get men to work for them except by offering them
more money than they can earn.
The fact that no man is so cheap he can be had by merely being paid
money--the fact that no man is so unimportant but he has to be approached
as a fellow human being and has to be persuaded--and given something
human and real, is the first faint flush of hope for our modern world. It
lets in an inkling at last that the industrial world is going to be a
civilization.
* * * * *
If men were made of india-rubber, or reinforced concrete, or wood or
steel, no one could hope for better or more efficient men to manage big
business than the typical big business men of the phase of American
industry now coming to an end.
But of course in the crisis business is facing now, which turns on the
putting forward of men who understand and can play masterfully upon the
motives, temptations and powers of ordinary human nature the typical man
we know at the Mahogany Desk, who has a machine imagination, who sees men
as dots and dreams between piles of dollars and rows of machines, is a
singularly helpless person and can only hold his own in his own business
by giving way and putting forward in place of himself, men who are
masters in human nature, experts and inventors in making men want to
work.
The difference between the business world that is passing out and the one
that is coming in, is that the masters of the world who have been proud
before, to be called the captains of industry, are going to think of
themselves and want others to think of them as the fathers of industry.
The man who orders can no longer order. People will only work and work
hard for the man who fills them with new conceptions, who stirs the
depths of their lives with desire and hope.
The reason that reactionary capital is having trouble with labor, is that
it is putting forward men who order instead of putting forward fathers
and inventors.
The reason that the I. W. W. and other labor organizations are having
trouble with capital, is that their leaders are not inventors. They are
tired conventional men governed by automatic preconceptions, merely doing
over again more loudly and meanly against society, the things that
capital has already tried and has had to give up because it could not
make them work.
Only inventors--executives who invent and fertilize opportunity for
others--men who invent ways of making men see values--men who create
values and who present people with values they want to work out, are
going to get anything--either money or work, from now on, out of anybody.
Sec. 3. _The Engineer and the Game._
The time has gone by when a man can say any longer he is not in business
for the fun of it. He finds he cannot long compete with the men about him
who are, with engineers and others who are in business for the great game
of producing results, of doing difficult things, of testing their
knowledge, their skill and their strength.
Making men want to work has come to be the secret of success in modern
business and the employer who has nothing but wages to offer, nothing in
his own passion for work which he can make catching to others, can only
get second-rate, half-hearted men and plodders about him. A factory in
which the workmen merely work for wages, cannot hope to compete with a
factory fitted up with picked men proud of their work.
It is not going to be necessary to scold people into not being selfish,
or whine people into loving their work. A man who is so thin-blooded that
the one way he can get work out of himself is to make money--the man who
grows rich by ordering, by gobbling, and by hiring gobblers and plodders,
cannot function under the new conditions. The guarantee that we are going
to have a civilization now, that business with joy in it and personal
initiative and motive in the work itself, is going to take possession of
the markets of the world is based on the fact that labor has to have its
imagination touched in order to work efficiently, and an entirely new
level and new type of man--the man who can touch men's imaginations, is
being put forward in business to do it.
The Engineer is going to have somewhat the quieting effect upon
institutions and upon the spirit of unrest in the people, when he is
known to be in control of the great employers and has made them dependent
on him, that the matter of fact and rather conclusive taxi meter in a cab
has on the man inside, who wants to quarrel with his cabman.
A business world largely in control of men who have the spirit and the
technique of engineers will make unrest more awkward, will make the red
flag look stranger, feel stranger and lonelier every day.
Sec. 4. _The American Business Sport._
If any man ever again in this world finds like Methuselah, the secret of
eternal youth, the secret will be found to consist in being, I suspect,
what the best American business man already is--what I would call a fine
all-round religious sport.
Sport has certain well-known disadvantages. So has religion. The man who
once grasps the secret of modern life as practiced by a really big
engineering genius, insists upon having his business allowed all the
advantages of sport and religion both.
To have something on which one spends ten hours a day, which has all the
advantages without the disadvantages of being a sport, and all the
advantages without the disadvantages of being a religion, is a find.
The typical engineer, like any other thorough-going man treats what he
does as a sport. That is, he puts his religion for the fun of it into his
business. His business becomes the continual lark of making his religion
work. He dramatizes in it his belief in human nature and in God, his
belief that human nature is not crazy and that God has not been outwitted
in allowing so much of it to exist.
It has looked especially reckless during the last four years for God to
let human nature try to keep on being human nature any longer. Now is the
time of all others, and Germany is now the country of all others, to show
with a whole world looking on how essentially sound human nature really
is, and how being human (especially being human in a thing which
everybody cares about and which everybody notices, like business) really
works.
There has never been such a chance dreamed of for a nation before in
history, the chance America has now of dramatizing to Germans, and
dramatizing through the Germans to everybody, an idea of business
efficiency that shall be in itself not only in its spirit but in its very
substance, peace come into the world.
People shall not put up with mere leagues and truces, arbitration boards,
fight-dove-tailings. They shall not sit at tables and twirl laws at
people--to make them peaceful....
* * * * *
The only men in modern business who can now hope to get to the top are
the men who are in a position to hire men who do not work for wages.
Making men want to work is the secret of the engineer in production.
The secret of modern industry is the secret of the man who loves his
work. To the sporting man, the gentleman, the man who loves the game, the
prize goes now in competition with Gobblers and Plodders.
The Engineer or Winner instead of the Compeller of Men is going to draw
out new kinds and new sizes of laboring men in industry at every point.
The Engineer we count on in the Try-Out Club is the man who superimposes
upon the normal and suitable motive in his business of being selfish
enough to make money to keep the business up, the motive of the
gentleman, the professional man, the artist, the engineer, the sport--the
motive of doing a thing for its own sake, and because one likes it.
The expression "I am not in business for the fun of it" is going by.
What we are going to do with the mere half-alive profit-plodders--the
mere wage gobblers, is not to improve them by making moral eyes at them,
or discipline them by putting down lids of laws over them or by firing
taxes at them. We are going to discipline men like these by driving them
into the back streets of business, as anaemic, second-rate and inefficient
men in bringing things to pass.
A man who in a tremendous and absorbing adventure like real business is
so thin-blooded or thick-headed that all he can get work out of himself
for is money, will only be able to get the plodding kind of second-rate
workers to work for him, _i.e._, he will be able to get only plodders who
merely work for money, by paying higher wages than other people have
to--by paying higher wages than they can earn.
In other words, civilized business, business with joy in it and personal
initiative and human interest in the work itself, is going to drive
uncivilized plodding half-hearted business out of the markets of the
world.
The men who are expressing through the hearts of the people their best,
more lasting and more powerful selves, in business, who are gathering
around them other people who are doing it, the men who try out their best
selves in business--who invent ways as executives to make their best
selves work for them and for others, are having to-day before our eyes,
the world placed in their hands. Men who represent vital forces like
these, are as solid, unconquerable in human life as the force of gravity,
the multiplication table they are. They find themselves dominating like
radium, penetrating like fresh air, drawing all things to them like the
sky, the stars, like spring, like the love of women and of children and
the love of Christ.
The idea of having imagination about a customer and studying a customer
as a means of winning his trade, his personal enthusiasm and confidence,
is not considered sentimental.
Having imagination about one's employees so that they will work in the
same spirit as the other partners, is no longer considered sentimental
except by the type of employer now being driven to the wall because he
has no technique for making anybody want to work for him. As things go
to-day it is the leader in industry who is trying to keep up a fine
comfortable feeling of being a captain of industry--the man who feels he
owns everything and owns everybody in sight, who is visionary and
sentimental, who is the Don Quixote of business now.
The employer who feels superior to individuals, who looks at men as dots
and dreams--and who expects to deal with a man subconsciously and get on
with him as if he were not there--the employer who is an absentee in soul
and body, and who gives an order to his men and then goes off and leaves
them like pumps, hydraulic rams, that of course cannot help slaving away
for him until they are stopped--the employer who during the first stupid
stages of our new machine-industry, has been allowed to be prominent for
a time, now stands exposed as too wooden and incompetent to conduct the
intimately personal, difficult and human institution a factory has got to
be if it succeeds (in a country with men like ours) in producing goods.
From now on the big man in business is the man who gets work out of
people that money cannot buy. The man who cannot get the work that money
cannot buy in a few years now, is not going to stand the ghost of a
chance.
People will not believe you if you tell them what the world was like when
he did.
* * * * *
Mastering others so that they have to do what one says is superficial,
merely a momentarily successful-looking way a man has of being a failure.
This master has been tried. He has failed. He is the half-inventor of
Bolshevism.
The real master is not the man who masters men, but who makes them master
themselves. The masterful man in getting out of people what he wants, is
the man who makes the people want him to have what he wants--makes them
keep giving it to him fresh out of their hearts every day.
The wholesale national and international criticism the Red Cross workers
made in the latter months of the Red Cross activities, of the
touch-the-button and hand-down-the-order methods of many of the business
men who controlled the activities at home and abroad--of the millions of
workers in the Red Cross, has been itself a kind of national education in
what certain types of American business men placed in power fell
inadvertently into, in trying to treat millions of free people on the
employer and employee plan.
But these men and their whole idea are going by. We are getting down to
the quick, to the personal and the human, to the sense all good workers
have of listening and being listened to and of not being overridden. Big
business after this is going to be big in proportion as it makes people
feel--employees and customers both, that they are listened to, that they
are being dealt with as individual human beings and not as fractions of
individuals, or as part of some big vague bloodless lump of humanity.
Studying one's customers so as to make them want to trade with one is
here to stay.
To speak of studying with the best expert skill in the country one's
employees so as to make them want to work, as humanity, is not quite
bright. It is not humanity. It is business.
Making people trade with one instead of making them want to trade with
one is recognized as second-rate business. So is making people work for
one instead of making them want to work. The business man who depends for
his business, on customers, or on workers who want to get away and are
going to the first minute they can, naturally goes under first.
VI
THE PUT-THROUGH CLAN PUTS THROUGH
Sec. 1. _What._
We are a people who think in action. Our way of making other nations
think and of thinking ourselves is to do things.
The people who swept into and took over the Red Cross, who dramatized the
American people in the war abroad--are the people who are going to make
war at home impossible.
The big spiritual or material fact about the Red Cross is that it has
been a dramatic organization, that for four years it has been an
organization for acting out the feelings, desires, wills and beliefs of a
great people toward men who were fighting for liberty.
The Red Cross has been a great emotional epic play, an expression in
action, of the heart and brain of a mighty nation.
Emotions by great peoples have been spectacular before, and they have
been sentimental and they have been occupied with enjoying themselves.
But in the Red Cross twenty million people have been as inspired as Saint
Francis and as practical as a Steel Trust in the same breath.
The vision of the future of the Put-Through Clan that lies ahead is that
it shall keep on dramatizing these qualities in the American character at
home, selecting things to do which shall dramatize our people to one
another, to themselves and to the people of other nations.
* * * * *
The way to make democracy work is for the people to use their brains,
their spirit and their imagination to do team-work with the inventors and
engineers who help express their democracy for them.
The platform of the Put-Through Clan is the right of all to be waited on.
Skilled labor has a right to be waited on by skilled capital.
Skilled capital has a right to skilled labor in return.
The new and stupendous force in modern life from now on is to be the
skilled consumer--the organization of the consumer-group to cooeperate
with skilled capital and skilled labor, to make it impossible as it is
now, for unskilled capital, capital which has not the skill to win the
public, or to win its own labor, and for unskilled labor, labor which
cannot earn its money and takes it whether it earns it or not, to compel
the consumer by force and by holdups to buy goods they do not want at
prices they are not worth from men with whom they do not want to deal.
The skilled consumer will organize his skill and deal with the people he
wants.
All the people of this country--the consumers (the real employers of all
employers) have to do, is to whisper in one national whisper through a
hundred thousand grocery stores and other stores what kind of employers
and workmen, what kind of goods and factories they like, and the buyers
and consumers of America instead of taking what is poked out at them
because they have to, and being the fools and the slaves of capital and
labor, will get with a whisper what they request, and we will return and
will let employers and workmen return, to the status of human beings.
Sec. 2. _How._
The test of a man's truth is his technique.
What Mathias Alexander believes about conscious control and making
self-discipline work is true because he does not have to say it. He
dramatizes it.
Alexander is right in his fundamental idea of giving conscious control to
people through new brain tracks toward their bodies because they get up
and walk away from him when they have been with him, with their new brain
tracks on. New habits--new psycho-physical habits, like Culebra cuts are
put right through them.
The man who conceives or invents may be wrong, the man who experiments or
tries out, may need to be watched, but the man who puts through is
inviolable.
The program, the spirit and the function of the Put-Through Clan in a
town, is to embody truth so baldly and with such a shameless plainness
that no matter how hard they try, people cannot tug away from it.
* * * * *
There are three courses we might take in the Put-Through Clan in dealing
with our town. (1) We can stand for disciplining capital and labor into
shape by passing laws and heaping up penalties. (2) We can let them see
how much better they can make things by sicking them on to each other and
having them discipline each other. (3) We can make fun of both of them
until they make fun of themselves and each class begins disciplining
itself. Then general self-discipline will set in. We propose to
indulge--each group of us in the Put-Through Clan--the labor group in the
town, the employer group and the public group, in self-disciplining
ourselves, until the thing is made catching out of sheer shame and
decency in others.
Sec. 3. _Psycho-Analysis._
The scientific basis for psycho-analysis for a town, or for a labor
union, or for a Republican or Democratic Party, is found in the facts
that have been stated by Mathias Alexander in his book and demonstrated
by his work.
Professor John Dewey in his introduction to Mr. Alexander's book speaks
of what Mr. Alexander stands for, as Completed Psycho-analysis.
As Alexander's technique for pulling one particular man, soul and body,
together, is precisely the technique I have in mind for pulling a nation
together, I want to dwell on it a moment longer before applying it to the
Put-Through Clan.
The first thing a man is always fooled about is his own body and in
everything else he is fooled about, he just branches out from that.
The Put-Through Clan proceeds upon the idea that this is as true of his
political or social or industrial body to which he belongs as it is of
his first one.
Reform must be self-reform first.
If it is true that the majority of ideas and decisions most people think
they make with their minds are really made for them and handed up to them
by their bodies--if it is true that what people quite commonly use their
minds for is to keep up appearances, to give rational-looking excuses and
reasons for their wanting what their stomachs and livers and nerves make
them want, the way to persuade people nowadays is to do what Christ
did--get their minds out from under the domination of their bodies.
If it is true that when a man goes to his dentist with a toothache, he
finds he does not know which side of his mouth it is on, it is likely to
be still more true of all the rest of his ideas about himself--his ideas
about his ideas.
If everything about us, about most of us is more or less like this, as
Alexander says--wires or nerves all twisted, sensory impressions upside
down, half of what is inside our bodies mislaid half the time, the way to
change people's minds is to change them toward the bodies they are with
and that they are nearest to, first. Then we can branch out and educate
others--even educate ourselves.
Millions of grown people, in religion, business and politics to-day in
America can be seen thinking automatically of the world about them in the
terms of themselves, in the terms of their own souls sadly mixed up with
their own bodies. We all know such people. The world is just an
extension, a kind of annex or wing, built out from themselves full of
reflections from their own livers, and fitted up throughout with air
castles, dungeons, twilights, sunrises, after-glows, from their own
precious interior decorations and bowels and mercies.
The basic fact about human nature the Put-Through Clan acts on is the
simplest thing in the world. We are always having moments of seeing it.
We all see how true it is in babies we have personally known. We
recognize it without a qualm in a baby, that his emotions and reflections
about life, about Time and Eternity, and about things in general are just
reflections of a milk bottle he has just had, or of a milk bottle he has
not just had and wants to know why.
I have often tried to translate a baby's cry in his crib, into English.
As near as I can come to it, it is
"I don't think my mother knows WHO I AM!"
What a baby is really doing is disciplining other people.
Not so very different after all from Senator Lodge pivoting as he has for
six months a whole world on himself and on his having his own little way
with it, disciplining the rest of the Senate, forty nations and a
President, and everybody in sight--except himself.
If a patient nation could put him in a crib, everybody would understand.
Many people apparently are deceived by his beard, or by his degree at
Harvard, or other clothes. But it is the same thing. What is really
happening to him--to Senator Lodge is really a kind of spiritual
neuritis. He is cramped, or as the vulgar more perspicuously and
therefore more fittingly and elegantly put it, his mind is stuck on
himself. He is imbedded in his own mereness and now as anybody can see
there is nothing that can be done by anybody with anything, not with a
whole world for a crowbar, to pry Lodge off himself.
Most of us know other people like this. Most of us have moments and
subjects on which as we have remembered afterwards we have needed to be
pried off. The same is true, of course, of a political body like the
Republican or Democratic Party, or of a labor union.
The best that most of us--whole towns of us--can do is to get up as we
propose for a whole town to do in the Put-Through Clan on the same
platform, stand there cheerfully all together on the great general
platform and admit in chorus sweetly, that we are all probably this
blessed moment and every day being especially fooled more or less by
ourselves about ourselves, about the things nearest to us--especially our
own personal bodies and political and industrial souls and bodies. The
only difference between people who are put into insane asylums and those
of us who are still allowed from day to day a little longer to stay out,
is that we can manage, if we try, some of us, to be more limber about
calling ourselves fools in time. For all practical purposes in this
world, it may be said that the people who are wise and deep about keeping
themselves reminded that they may be crazy any minute, are sane.
What happens to people--to most people when they are grown up is that
they stop being simple and honest like a baby. But they all have
practically the same essential thought when they are being disagreeable.
They are trying to make the world around them toe the line to their own
interior decorations. What they think, what they feel, what they do in
the little back parlors of their own minds must be daubed on the ceiling
of the world.
The joy of toleration, of new ideas, of rows and tiers of their
non-selves, and of their yet-selves reaching away around them that they
can still know and share and can still take over and have the use of in
addition to the mere self they already have, they hold off from.
This is where the baby has the advantage of them.
Sec. 4. _Psycho-Analysis for a Town._
When a man thinks of himself and wants other people to think of him as an
institution--as a kind of church--of course it makes him very unhappy to
believe he is wrong, but the minute he thinks of himself as a means to an
end, thinks of his personality as a tool placed in his hand for getting
what he wants or what a world wants--the minute a man thinks of himself
as a kind of spirit-auger, or chisel of the soul, or as a can-opener to
truth, which if it is a little changed one way or the other, or held
differently, will suddenly work--changing himself toward himself, and
believing what he would rather not, becomes like any other invention or
discovery, a creative pleasure.
In saying that the main thing the Put-Through Clan is for in a town, is
to act as town-headquarters for the town's seeing through itself, as a
means of making the town the best, the happiest town in the state--as a
means of making it a town that deserves anything it wants, I am merely
saying that the act of self-invention--the act of recreation once entered
into as a habit is so refreshing and so extraordinary in itself, and so
practical in its results, that when people once see how it really
works--when towns and parties and industrial groups get once started in
self-discipline, in self-confession, in psycho-analysis and in taking
advantage of opposite ideas--there is going to be an epidemic in this
country, a flu of truth.
A whole city or a whole town indulging in psycho-analysis finds it less
embarrassing and not more embarrassing than one man does.
When it becomes the thing for a city or for a capital or labor group to
see through itself and then collect on the benefit of it, the main
thought cities and labor unions and employee managers will have about it
will be a wonder they had not thought of it and done it before.
And it will be economical, too, if people take the seeing through them
that has to be done by some one, and do it themselves.
Three per cent of the conveniences--the public X-ray machines for keeping
people from being fooled about themselves will be enough.
The minute we begin turning the X-ray outfit around and begin trying it
modestly on ourselves, a small cheap outfit will do.
It is a mere phonograph-record to say that nobody likes self-discipline.
What people do not like, is trying it, or getting started.
There is a sense in which it is possible for a town like
Northampton--twenty-five thousand people, to have--if it once gets
started, almost an orgy of seeing what is the matter with it. It is
easier to be humble in a crowd that is being humble, and a whole town
disciplining itself instead of being more difficult to imagine, Would be
easier, once start the novelty of one man's doing it.
Why should people think that a man who is capable of disciplining himself
is doing it because he thinks he ought to, or why should they be sorry
for him?
No one really thinks of being sorry for Marconi or Edison or Wilbur
Wright, or Bell, or any big inventor in business or even for a detective
like Sherlock Holmes, the whole joy and efficiency of whose life is the
way he steals a march on himself.
The very essence and power of being an inventor or a detective or a
discoverer, is the way it makes a man jump out around himself, the way he
keeps on the qui vive not to believe what he likes, goes out and looks
back into the windows he has looked out of all his life.
People must not take the liberty of being sympathetic with a man who does
this and of thinking he is being noble and doing right.
It has never seemed to me that people who look noble and feel noble when
they are doing right, can ever really do it. I am not putting forward in
the present tragic crisis of my nation, the idea of self-criticism, of
self-confession, and of self-discipline, with any weak little wistful
idea that beautiful and noble people will blossom up in business all over
the country and practice them. I am offering self-discipline as a
substitute for disciplining other people in business, as a source of
originality, power and ideas, and as a means of getting and deserving to
get everything one wants. I am offering self-discipline because it works.
People who get so low in their minds and who so little see how
self-discipline works that they actually have the face to feel noble and
beautiful about it when they are having some, cannot make it work. They
must be leaving most of theirs out....
The psychology of self-discipline is the psychology of the inventor.
The inventor is the man who lives in the daily habit of criticising his
own mind, and disciplining himself. The source of his creative and
original power is that more than other men he keeps facing necessities in
himself, keeps casting off old selves, old preconceptions and breaking
through to new ones.
The spiritual and intellectual source of the grip of the inventor upon
modern life, is that he is a scientist in managing his own human nature
and his own mind, that he had a relentless rejoicing habit of
disciplining himself.
In every renaissance, revival or self-renewal the world has had, people
have had the time of their lives. The great days of history have been the
eras of great candid truth-facing, self-discipline. Self-discipline and
self-discovery go together.
There is a greater return on the investment in being born again, in
getting what one wants, than in anything else in the world.
If one sees through himself, he can see through anybody. It explains and
clears up one's enemies and clears one's own life for action.
Sec. 5. _To-morrow._
I am not writing a beautiful wistful work on how I wish human nature
would work or hope it is going to work, in America.
I am recording a grim, matter-of-fact, irresistible, implacable law in
the biology of progress.
I am not nagging, teasing or apologizing. I am not saying what I say as
religion or as the Lord said unto Moses, or even "as it seems to me."
I am not dealing in what I want to have happen.
I am dealing in truth as a force and not as a property.
I am foretelling what has got to happen. People who do not believe it
will have to get out of the way of it.
The conscious control of capital, the conscious control of labor, the
conscious control of the public group--the arrival and the victory of the
men who get their way by self-control and who are invited by all to have
control of others because they have control of themselves, is a law of
nature.
I am not preaching or teasing.
I am not asking people's permission in this book for certain events.
This book is not an attempt to answer the question, "What is day after
to-morrow's news?"
It is put forth as a prospectus of what has got to happen.
The truth is taking hold of us and is seizing us all.
It is for us to say.
This book is a scenario of a play for a hundred million people to put on
the stage, and for five hundred million people to act.
Sec. 6. _Who._
People will be unfair to themselves and unfair to me and will cheat a
nation if any attempt should ever be made to take this book as a
program--a program for anybody--and not a spirit.
The spirit is the program, and the people who naturally gather around the
spirit and who secrete it will have to be the ones to embody and give it
in the Put-Through Clan, its local and its national expression.
Picked persons, picked out by all for their known temperament and gift
for team-work--that is for their put-through spirit or spirit of
thoroughness in getting the victory over themselves and combining
themselves with others, will need to be the dominating people.
The essence of the Clan is that it is to be vivified and penetrated
throughout with personality, and with respect for personality.
This means automatically that the Put-Through Clan is not going to be
dominated by people who will make it a moral-advice, do-you-good,
hand-you-down-welfare institution.
The essential point in its program is self-discipline and any discipline
there may be for others will wait until it is asked for and will be a
by-product of the discipline we are giving ourselves.
In the operation of the Clan there are certain persons and types of
persons to whom the Clan is always going to be distinctly partial. It is
never going to treat people alike. People are not--for the time
being--alike and are going to be treated as they are.
Democracy is impossible as long as people are not treated with
discrimination--as long as people cannot feel and do not like to feel
that what they are, makes a difference in what they get.
It is obvious that to begin with that the Put-Through Clan, composed as
it is to be of the leading people in all groups--the people whose time
has a premium placed on it in their own private business, will have a
regular practice of giving the most attention and giving the most power,
approval and backing to those persons with whom the least time brings
the greatest return.
This means automatically extreme reactionaries and extreme revolutionists
in industry in getting what they want through the Put-Through Clan, will
have to stand further down the queue than others.
I am only speaking for myself of course, as one person, as
representative--possibly more possibly less of others in the Clan. Any
scintilla or fleck of truth I can pick off from a revolutionary, I take
but I will not take him. The same is true of a standpatter or
reactionary. I want to know all he knows. If I take his truth I can use
it, if I take him I will find him cumbersome. Life is too short to spend
ten hours on him when ten minutes would do as much with some one who
could listen or converse or with whom one could exchange thoughts and
actions instead of papal bulls, orders and explosions.
People who do not listen--extreme reactionaries and extreme
revolutionists, really ought, in getting the attention and the backing
they want in the Put-Through Clan, to have what comes last and what is
left over from the day's work.
It is only fair that people should get attention in proportion as a
little attention goes a great way.
If people do not listen it takes too much time to deal with them. Besides
which, of course, giving what they want to people who do not listen--to
people who in the very face of it, cannot be trusted to notice or
consider others--people who are always getting up and going out, who move
in an idle thoughtless rut of ultimatums, is dangerous.
People who are in the mood and the habit of ultimatums will naturally be
picked out by the Put-Through Clan as the last people they will hurry
with.
Extreme reactionaries and extreme revolutionaries apparently will have to
be carried and supported by society, kept on as it were on the spiritual
town farm or under surveillance, or in the workhouse or slave pen of
thinking they prefer, until they can come out and listen and treat the
rest of us as fellow human beings.
* * * * *
On the same principle of time economy and of being fair to all, the
Put-Through Clan will find itself coming to its decisions and giving its
backing to people--to capital groups and labor groups in proportion as
they are spirited.
The people who give the most return on the investment--the people who
give the most quick thorough and spirited response--in the general
interests of a world that is waiting to be decent must be the ones who
shall be waited on first.
I have never been able to see why it is so generally supposed that people
who have so little spiritual power that they cannot even summon up enough
spirit not to be ugly, should be spoken of as spirited.
I would define spirited labor as labor which uses its imagination, labor
which thinks and tries to understand how to get what it wants instead of
merely indulging in wild destructive self-expression and worship of its
own emotion about what it does not want.
Spirited labor is inventive and constructive toward those with whom it
disagrees and wants to come to terms.
Revolutionaries and reactionaries are tired and automatic, tumtytumming
people--who do not want to think.
I am not saying that spiritually tired people are to blame for being
tired. I am pointing out a fact to be acted on.
Tired people always want the same thing. They want a thing to stay as it
is--or they want it to stay just as it is--upside down. The same
inefficiency, fear and weakness, meanness--merely another set of people
running the inefficiency and trying to make fear, weakness, meanness
work.
This is where the Put-Through Clan of the Air Line League comes in. The
Put-Through Clan will throw the local and national influence of twenty
million consumers on to the side of spirited or team-work capital and
labor, and will discourage, make ridiculous and impossible, the scared
fighting capital and the scared fighting labor with which we are now
being troubled.
The real line of demarcation in modern industry is not between capital
and labor, but between spirited capital and labor that want to work,
create and construct, on the one hand, and unspirited capital and labor,
working as little and thinking as little as they can, on the other.
The majority of revolutionaries are people who without taking any trouble
to study or understand anything, or to change anything, just turn it
thoughtlessly upside down--substitute their inefficiency for the other
man's.
Extreme revolutionaries generally talk about freedom, but until they can
get us to believe they are going to allow freedom to others, the world is
not going to let them--of all people, have any.
The bottom fact about revolutionary labor like revolutionary capital is
that it is tired. Revolutionary labor is not spirited. It is as
soggy-minded, thoughtless and automatic to be a revolutionist to-day as
it is to be a Louis XVI.
It takes originality to construct and to change things and change the
hearts and minds of people and the spirit of a nation.
Anybody can be a revolutionist or a reactionary. All one has to do is to
stop thinking and sag, or stop thinking and slash.
* * * * *
The mills of the gods grind slowly because they grind fine. The main
difference between men and the gods is that when men do things on a large
scale they are apt to slur things over and be mechanical, do things in
huge empty swoops--pass over details and particular persons, and the gods
when they do things on a large scale pay more attention to details, to
microbes and to particular persons than ever.
* * * * *
In national issues of capital and labor, the opinions of employers and
workmen who have worked out a way of meeting the crisis on a smaller
scale, who understand one another on a five or six hundred scale instead
of a two or three million scale, would be treated by the Air Line League
as probably weighty and conclusive. Those classes of employers and
employees who in a marked degree have failed to have the brains to
understand each other even in the flesh and at hand with both persons in
view themselves, must expect to have their national opinions about
national labor and national capital discounted by the Clan. The
Put-Through Clan nationally will grade the listening and ranking of the
demands of industrial groups upon the assumption that people who slur
over what is next door are not apt to be deep about things that are
further away.
Sec. 7. _The Town Fireplace._
The outstanding fact about our modern machine civilization and its
troubles is that crowd-thinking has seized the people--that people see
things and do things gregariously. We have herds of fractions of men,
acting as fractions of men and not as human beings.
Each fraction is trying to get the whole country to be a fraction. Being
a fraction themselves they want a fraction of a country.
Ten differing men can get together and agree.
Ten differing crowds of men--of the same men, will get together and
fight.
Crowds are self-hypnotized. A man who would not be hypnotized off into a
fraction of a man alone, with enough men to help him becomes a thousandth
or ten thousandth of a man in twenty minutes.
If five crowds of a hundred thousand men each could sit down together
around a fireplace and listen to the others--if each crowd of a hundred
thousand could feel listened to absolutely--listened to by the other four
hundred thousand, for one evening, democracy would be safe for the world
in the morning.
As it is, each crowd sits in Madison Square Garden alone--holds a vast
lonely reverie all alone, hypnotizes itself and then goes out and fights.
Of course there are the crowds on paper, too. Ink-mobs roam the streets.
Crowds do not get on as individual persons do, because individual crowds
cannot get physically and humanly together.
It has been generally noted that the best radical labor leaders who come
into definite personal contact with employers grow quite generally
conservative and that the best conservative leaders become what would
have once seemed to them radical when they really learn how to lead.
Why is it that when they begin to learn as leaders how things really are,
they are so often impeached by the crowds they represent--by capital and
labor?
The moment there are conveniences for crowds--for the rank and file of
crowds to catch up to their leaders, to see things whole, too--the moment
we have the machinery for crowds being able to have the spiritual and
personal experiences their leaders have with the other side, crowds will
stop dismissing their leaders--the moment they see both sides, and get
practical, too.
The purpose of the local chapter of the Put-Through Clan, is to find a
means in each town of getting all crowds and groups together regularly as
one group revealing themselves, listening and being listened to, and
confiding themselves to team-thinking and to doing team-work together.
The Put-Through Clan headquarters in a town will be the Town Fireplace
for Crowds. It will be the warmest, liveliest, manliest, most genial
resort in town--where all the live men and real men who seek real
contacts and care about men who do, will get together. The refreshing and
emancipating experience many men had in army camps will be carried on and
become a daily force in the daily life of every town in America.
Sec. 8. _The Sign on the World._
I looked up yesterday and saw a sign on a church in New York. I like it
better every time I go by.
THIS CHURCH IS OPEN ALL DAY EVERY DAY FOR PRAYER, MEDITATION AND
BUSINESS.
I have been wondering just who the man is who had the horse-sense and
piety to take up the secret of business and the grip of religion both,
telegraph them into ten words like this, and make a stone church say them
at people a thousand a minute, on the busiest part of the busiest street
in New York.
Whoever the man is, he stands for the business men we want for the
Put-Through Clan first.
One of the first things the Put-Through Clan is going to dramatize is
this sign on the Marble Collegiate Church.
The men in America in the next twenty years who are going to carry
everything before them in business, drive everybody and everything out of
their way, take possession of the great streets and the great factories
in the name of God and the people, are the men who practice daily the
spirit of this sign, the men in business who refuse to go tumtytumming
along in a kind of thoughtless inertia of motion, doing what everybody's
doing in business--the men who turn one side (by whatever name they call
it) to pray, to snuggle up to God and think.
Men who have success before them in business are the men who have the
most imagination in business.
Imagination with most of us consists in taking time to see things before
other people do, in connecting up what we do with its larger, deeper,
more permanent relations, relating what we do to ourselves, to others, to
our time and generation, to the things we have done before and to the
things that must be done next.
"Prayer, Meditation and Business."
It is wonderful how these words, when one comes on a man who does not say
anything about it and puts them together, tone each other up.
The first thing the Put-Through Clan is going to do in a town in this
present tipply and tragic world, is to stand by and help make known to
everybody across a continent the men in business who stand by these
words--who mix them so people cannot tell them apart.