Inner Truth and Outer Truth the Forefathers

Inner Truth and Outer Truth The forefathers of our country were not known for their emotional clarity. Neither were they known for expressing publicly their private sense of self. Those who became known at all were known for their hard work and dedication to the public causes meant to benefit the common good. We can perceive them only through our own eyes, much changed by the passage of time.

It is not for us to judge them, but to seek to understand as we hope that those who come after us will seek to understand us. The writings that historical figures have left us reveal their lives in guarded ways, in styles they had been taught were good and proper. If we search closely we may know something of what went on in their inmost hearts.

John Woolman sat beside Newbegun Creek and listened quietly for Truth to "open the way to speak a little in much plainness and simplicity" (467). We must listen for Truth to "open the way" in these autobiographical materials. If we can keep ourselves from jumping to conclusions and remember that personal truth is always relative to the person experiencing it, then we may hear Truth speaking and in some "little" way know our ancestors.

In their autobiographical writings, Benjamin Franklin and John Woolman each wrote from personal perspectives that reveal the sense of self at which they had arrived at the time of writing. Both speak in formal language that seems to create distance between author and reader. Products of their times, they did not reveal intimate personal details with ease, as is common today with the proliferation of scandal sheets and pulp fiction.

If we look closely we can find in Franklin a sense of pride in how he contributes to the shaping of his times and a sense of deep caring for the son to whom he addresses his writings. We must, however, look beyond the prose style of which he was so proud to the Truth that lies beneath, for Franklin's words are shaped by the teachings of his time, molded more, for our ears in ways of obfuscation than of clarity.

Every word must pass through the sieve of mind before the sauce is served. John Woolman's self revelations are of a vastly different nature, pouring forth from a purer pitcher in service to God and fellow man rather than country. Both men were self educated and both contributed greatly to the public thought processes of their time.

Woolman was a major influence in the anti-slavery movement in the Quaker community which quietly provided a philosophical basis upon which our national concepts of liberty were founded, and Franklin in a much more public way, put unending energy into self-improvement and self enlightenment with the end result of contributing vastly to the public good and providing inspiration to multitudes. Both offered moral influence to their countrymen. Franklin was more self-conscious in his influence and became a well-known figure in the world at large.

He perhaps knew something of the contribution he was making to society and the place he would have in history. Woolman's intent was simply to live according to his own conscience and express his inner convictions to those close to him in the Society of Friends. It was not his intent to reach the larger world, yet once his writings finally became known, this obscure figure reveals himself more deeply and personally than the famous Franklin.

Woolman, scarcely known beyond the narrow circle of his Quaker religion, appears to have been a figure who aspired only to live his life in the image of Christ. He writes with incredible humility. The self he shows us is one entirely dedicated to God. There is nothing contrived about him. The purity of his heart shines through the formal language he had learned for himself from the only teachers available. Woolman's beautiful simplicity of thought derives from the beauty of his soul.

A self educated tailor, he writes in a style unlike Franklin's, not filtered through mind, but straight from his dedicated heart. His motivation and his moral qualities are clearly present in his words. Christlike, his modest soul, grounded in a religion based on love of all God's creatures has no interest in playing a large role or getting credit for what he does. He is a man, who loves Truth more than money.

Franklin is a well-known figure, a sophisticated and ambitious international figure in the early days of our country. His autobiography is famous, yet it doesn't tell us much of his inner life. Woolman is largely unknown and had no ambition to be a public figure, yet his personal presence is more deeply felt in his words. Woolman speaks of the "inward life" (460) and often uses the word "heart," which does not stand out in the writings of Franklin.

Woolman's utterance: "the heart doth love and reverence God the Creator and learn to exercise true justice and goodness, not only toward all men but also toward the brute creatures," is spoken with undoubtable sincerity. For Woolman, "the mind was moved on an inward principle" (460) versus Franklin, whose mind moved on an outward principle.

Woolman's purpose in life was to love God, "in all his manifestations in the visible world" (460) while from what Franklin reveals, his external career, his rise from "poverty and obscurity" to "a state of affluence and some degree of celebrity in the world," was of primary concern. Thus we can only say that we do not know the Truth of what went on in Franklin's inner life.

Woolman reveals himself much more openly: While I silently ponder on that change wrought in me, I find no language equal to it nor any means to convey to another a clear idea of it.

I looked upon the work of God in this visible creation and an awfulness covered me; my heart was tender and often contrite, and a universal love to my fellow creatures increased in me (460) Woolman expresses a felt sense of mystery in the face of human life whereas Franklin looks largely to the mind for solutions. We do glimpse his feelings occasionally but mostly when he is angry or in disagreement with father or brother. Don't hear a lot about love from Franklin.

Woolman prays for "humility and self-denial" (461) Franklin seeks adulation. Woolman's heart is "often enlarged" as he feels "a tender compassion" for others (461). Woolman finds "inward peace" with his Quaker brethren (464). Woolman finds that acting contrary to present outward interest from a motive of divine love and in regard to truth and righteousness, and thereby incurring the resentment of people, opens the way to a treasure better than silver and to a friendship exceeding the friendship of men (465).

Franklin is intent upon making "great progress" (366) in the world whereas Woolman says, " I felt a stop in my mind" when "the road to large business appeared open" (465). Content "with a plain way of living," Woolman believes that "Truth did not require me to engage in much cumbrous affairs." He wants to sell only "really useful" things not what pleases "the vain mind in people." 465 Living by the precept taught by the prophet Jeremiah: "Seekest thou great things for thyself? Seek them not" (467).

Woolman attributes his efficacy in speaking to "divine goodness," Franklin to his own hard work, saying "Prose writing has been of great Use to me in the Course of my Life and was a principal Means of my Advancement" (377). At Quaker meetings Woolman, his "heart being deeply engaged," is "drawn forth into a fervent labour amongst them" (467). He tells of a Quaker resisting war taxes who feels "a sympathy" with him in "meeting" and "found a freedom" to discover if others would join him in resistance (468).

Franklin's tone differs considerable from Woolman's. Compare his pride in his success, "Having emerg'd from the Poverty and Obscurity in which I was born and bred, to a State of Affluence and some Degree of Reputation in the World..." with Woolman who cares not at all for Reputation in the World. Franklin believes his example "fit to be imitated" (370). Woolman would ask others to think of imitating Christ or Divine Love, not himself. Franklin says he owes his happiness to "kind Providence" (370), and hopes for continued "Happiness" (371).

Franklin gives thanks for his "Success" and says he believes in a "Power" who can bless us "even in our afflictions" (371). When Woolman bows to God's will there can be no doubt that it is without condition. With Franklin no such surety is felt. His faith seems to be much more rhetorical than real. This however may be an unfair conclusion, as Woolman is so much more open in revealing his inward heart than is Franklin. Woolman's self is based entirely on his relationship with God.

Franklin has a relationship with God, but it is not his whole life. If I am a believer and not an atheist, I might say that Woolman puts his human self at God's disposal. In essence he says, 'Whatever I am, I owe to You, I put myself at Your disposal. Your will be done.' If I am an existentialist I might say, Franklin represents his self in his actions and his life.

Self as defined by Webster is "the identity, character, or essential qualities of any person or thing," or "one's own person as distinct from all others." Woolman's essential quality is his Christlikeness and his concern with his inner life. Franklin keeps his inner life largely to himself. His essential identity is his "advancement" and "progress" in the outer world. Franklin cares for the opinions of others.

He is proud that his father is "frequently visited by leading People," who consult him "for His Opinion in Affairs of the Town or of the Church." He notes that his father "always took care to start some ingenious or useful Topic for Discourse, which might tend to improve the Minds of his Children" (374). Franklin takes pride in his talents and skills, in his "Machines" and "Experiments." He loves to read and describes his "Thirst for Knowledge" (376), but compared to Woolman, Franklin's is more an outward than an inward journey.

Franklin is proud to make "great Proficiency in the Business" and be "a useful Hand to my brother" (376). He is intent upon self-improvement: "I discover'd many (writing) faults and amended them;...this encourag'd me to think I might possibly in time come to be a tolerable English Writer, of which I was extreamly ambitious" (378). He is so ambitious in worldly ways that although he still thinks religion "a Duty," he cannot "afford the time to practise it" (378).

Both Franklin and Woolman are self taught, but, obsessed with self-improvement and learning Franklin's energy is outward, whereas Woolman's is inward. When he adopts vegetarianism Franklin avows that he makes "the greater Progress (in his studies) from that great Clearness of Head and quicker Apprehension" (379). As a result of his reading he becomes "a real Doubter in many Points of our Religious Doctrine." This is what his mind experiences. He doesn't tell us what his heart experiences like Woolman does.

Franklin is very self-conscious about his mannerisms, describing his "Habit of expressing my self in Terms of modest Diffidence," never using words like "Certainly," or "undoubtedly," which adds to his powers of persuasion. He is interested in persuading "Men into Measures that I have been from time to time engag'd in promoting" (379). How he got interested in these measures he does not share with his readers. He has no heart interest or passion in these matters as far as we know.

Franklin argues against being "dogmatical" (381) which is a word which is probably not in Woolman's vocabulary as he expresses his heart in pure sincerity. Apparently Franklin's brother treated him harshly, but we learn of it only in a footnote: "I fancy his harsh and tyrannical Treatment of me, might be a means of impressing me with that Aversion to arbitrary Power that has stuck to me thro' my whole Life" (381). This is the sort of personal information that we hunger for and miss in Franklin's autobiography.

Franklin is conscious of how his self impresses itself upon others: "Others began to consider me in an unfavourable Light, as a young Genius that had a Turn for Libelling and Satyr" (382). In his worldliness, he appreciates being thought a Genius and so reveals that he cares others think of him. When he takes "Advantage" of his brother's troubles and uses the occasion to escape to New York, he reckons it "one of the first Errata of my Life" (382).

We perceive that he has some guilt over this, but is also resentful of the "Blows" of "Passion" his brother gives him. He doesn't reveal how these beatings really make him feel. He merely says: "Perhaps I was too saucy and provoking" (382). Franklin shapes his words to fit the audience, rather than to reveal heartfelt feeling. This portion of his autobiography, being addressed to his son, is most likely meant to provide a model and supply inducement toward self-improvement.

As DH Lawrence pointed out, Franklin did have the "qualities of a great man," and though it hardly seems fair to reproach him for being "never more than a great citizen (367), it is intriguing to speculate as to what Franklin might have been if his journey had included a more inward path. When we read about the lives of those who write their own biographies it is best to keep in mind how our own version of our personal story might differ from that of an objective observer.

Truth is always relative and each individual reader must judge for himself how the autobiographical writings reach out to them. When a man reveals himself with as much vulnerability and openness as Woolman does, the trust and empathy of the reader tends to flow more freely than when inner feelings are withheld as they are in Franklin's autobiography. Franklin becomes a well-known influential figure on the world scene, yet he leaves little of his heartfelt sentiment or inner self for his posterity to ponder.

Woolman, on the other hand, reveals his pain and anguish and is much more vivid in our perceptions. Woolman shows us his soul. Franklin shows us only a partial hint of his mind. We gain no trustworthy knowledge of his soul. Perhaps that's what DH Lawrence meant in his famous comment. A self is more than merely mind. The elements of individuality include the depths of heart and soul as well as mind.

An imagined exchange of correspondence between Abigail and John Adams reveals both inner and outer Truth to the degree permitted by the style of their times as evidenced in the particular hearts and minds they brought with them into their presence in this world: Washington, D.C. August 1794 My Dear Ulysses, write in haste, the good Captain Reynolds holds the sailing of the Emily June for my missile of heavy import. I have news today that Charles is ill with fever in Philadelphia.

The letter revealing his sad condition was dated over three weeks ago and reached me only today, so pray God he is restored to health by this. There is much in the way of dangerous Sickness in that city of late. I fear it is the Heate and Pestilence of too great a gathering of God's creatures in one place. How I longe for the simpler times of our residence in Quincy.

I fail not to supplicate Heaven for the restoration of our dear son to temporal happiness, though I cannot dispel the Gloom which hangs heavy on my heart with him ill at such a distance from his affectionate mother unable to lay her hand on his fevered brow and his dear father across the great gulfe unable to kneel at his bedside.

Write to Charles that your words will cheer his spirit though they delay 3 months in arrival, he will know that your were with him in the fullness of your Thoughts in his time of trouble. I cheer my heart with hope of your Welfare and the Knowledge that your prayers fly with mine to our Heavenly Father for the revival of the Health of our dear son.

If there be news as to when you again may be an Inhabitant of this soil now Free and Independent from the Realm wherein you reside in such devotion to our new Republic while I remain in.