 forward, and chapters one and two of Above Life's Term Oil by James Allen. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Andrea Fiori. Above Life's Term Oil by James Allen. We cannot alter external things, nor shape other people to our liking, nor mold the world to our wishes, but we can alter internal things, our desires, passions, thoughts. We can't shape our liking to other people, and we can mold the inner world of our own mind in accordance with wisdom, and so reconcile it to the outer world of men and things. The turmoil of the world we cannot avoid, but the disturbances of mind we can overcome. The duties and difficulties of life claim our attention, but we can give rise above all anxiety concerning them. Surrounded by noise, we can yet have a quiet mind involved in responsibilities. The heart can be at rest in the midst of strife. We can know the abiding peace. The twenty pieces which comprise this book, unrelated as some of them are in the letter, will be found to be harmonious in the spirit, in that they point the reader towards those heights of self-knowledge and self-conquest, which rising above the turbulence of the world, lift their peaks where the heavenly silence reigns. CHAPTER 1 TRUE HAPPINESS To maintain an unchangeable sweetness of disposition, to think only thoughts that are pure and gentle, and to be happy under all circumstances. Such blessed conditions, and such beauty of character and life should be the aim of all, and particularly so of those who wish to lessen the misery of the world. If any one has failed to lift himself above ungentleness, impurity and unhappiness, he is greatly deluded if he imagines he can make the world happier by the propagation of any theory or theology. He who is daily living in harshness, impurity, or unhappiness, is day by day adding to the sum of the world's misery, whereas he who continually lives in good will, and does not depart from happiness, is day by day increasing the sum of the world's happiness, and this independently of any religious beliefs which these may or may not hold. He who has not learned how to be gentle, or giving, loving and happy, has learned very little, great though his book-learning and profound his acquaintance which the letter of Scripture may be, for it is in the process of becoming gentle, pure and happy, that the deep, real and enduring lessons of life are learned. Unbroken sweetness of conduct in the face of all outward antagonism is the infallible indication of a self-conquered soul, the witness of wisdom, and the proof of the possession of truth. A sweet and happy soul is the ripe and fruit of experience and wisdom, and it sheds abroad the invisible yet powerful aroma of its influence, gladdening the hearts of others, and purifying the world. And all who will, and who have not yet commenced, may begin this day, if they will so resolve, to live sweetly and happily, as becomes the dignity of a true manhood or womanhood. Do not say that your surroundings are against you. A man's surroundings are never against him, they are there to aid him, and all those outward occurrences over which you lose sweetness and peace of mind are the very conditions necessary to your development, and it is only by meeting and overcoming them that you can learn and grow and ripen. The fault is in yourself. Pure happiness is the rightful and healthy condition of the soul, and all may possess it if they will live purely and unselfish. Have good will to all that lives, letting unkindness die, and greed and wrath so that your lives be made, like soft airs passing by. Is this too difficult for you? Then unrest and happiness will continue to dwell with you, your belief and aspiration and resolve are all that are necessary to make it easy, to render it in the near future a thing accomplished, a blessed state realized. Despondency, irritability, anxiety and complaining, condemning and grumbling, all these are thought-cancers, mind-diseases. They are the indications of a wrong mental condition, and those who suffer they are from would do well to remedy their thinking and conduct. It is true there is much sin and misery in the world, so that all our love and compassion are needed, but our misery is not needed. There is already too much of that. Know it is our cheerfulness and happiness that are needed, for there is too little of that. We can give nothing better to the world than beauty of life and character. Without this all other things are vain. This is preeminently excellent. It is enduring, real, and not to be overthrown, and it includes all joy and blessedness. Seize to dwell pessimistically upon the wrongs around you. Dwell no more in complaints about and revolt against the evil in others, and commence to live free from all wrong and evil yourself. Peace of mind, pure religion, and true reform lie this way. If you would have others true, be true. If you would have the world emancipated from misery and sin, hate yourself. If you would have your home and your surroundings happy, be happy. You can transform everything around you if you will transform yourself. Don't be wail and be moan. Don't waste yourself in rejection, nor bark against the bad. But chant the beauties of the good, and this you will naturally and spontaneously do as you realize the good in yourself. CHAPTER II The Immortal Man Immortality is here and now, and is not a speculative something beyond the grave. It is the lucid state of consciousness in which the sensations of the body, the varying and unrestful states of mind, and the circumstances and events of life are seen to be of a fleeting and therefore of an illusory character. Eternity does not belong to time, and never will be found in time. It belongs to eternity, and just as time is here and now, so is eternity here and now, and a man may find that eternity and establish in it, if he will overcome the self that derives its life from the unsatisfying and perishable things of time. Whilst a man remains immersed in sensation, desire, and the passing events of his day-by-day existence, and regards those sensations, desires, and passing events, as of the essence of himself, he can have no knowledge of immortality. The thing which such a man desires, and which he mistakes for immortality, is persistence, that is, a continuous succession of sensations and events in time, living in, loving and clinging to, the things which stimulate and minister to his immediate gratification, and realizing no state of consciousness above and independent of this, he thirsts for its continuance, and strives to banish the thought that he will at last have to part from those earthly luxuries and delights to which he has become enslaved, and which he regards as being inseparable from himself. Death is the antithesis of immortality, and to be absorbed in it is spiritual death. Its very nature is change, impermanence. It is a continual living and dying. The death of the body can never bestow upon a man immortality. Spirits are not different from men, and live their little feverish life of broken consciousness, and are still immersed in change immortality. The mortal man, he who thirsts for the persistence of his pleasure-loving personality, is still mortal after death, and only lives another life with a beginning and an end, without memory of the past or knowledge of the future. The immortal man is he who has detached himself from the things of time by having ascended into the state of consciousness which is fixed and unvariable, and is not affected by passing events and sensations. Immortal life consists of an ever-moving process of events, and in this procession the mortal man is immersed, and he is carried along with it. And being so carried along, he has no knowledge of what is behind and before him. The immortal man is he who has stepped out of this procession, and he stands by unmoved and watches it. And from his fixed place he sees both the before, the behind in the middle of the moving thing called life, no longer identifying himself with the sensations and fluctuations of the personality, or with the outward changes which make up the life in time. He has become the passionless spectator of his own destiny, and of the destinies of the men and nations. The mortal man also is one who is caught in a dream, and he neither knows that he was formally awake nor that he will awake again. He is a dreamer without knowledge, nothing more. The immortal man is as one who has awakened out of his dream, and he knows that his dream was not an enduring reality, but a passing illusion. He is a man with knowledge, the knowledge of both states, that of persistence and that of immortality, and is in full possession of himself. The mortal man lives in the time or world state of consciousness, which begins and ends. The immortal man lives in the cosmic, or heaven state of consciousness, in which there is neither beginning nor end, but an eternal now. Such a man remains poised and steadfast, under all changes, and the death of his body will not in any way interrupt the eternal consciousness in which he abides. Of such a one it is said, he shall not taste of death, because he has stepped out of the stream of mortality, and established himself in the abode of truth. Bodies, personalities, nations and worlds pass away, but truth remains, and its glory is undimmed by time. The immortal man, then, is he who has conquered himself, who no longer identifies with the self-seeking forces of the personality, but who has trained himself to direct those forces, with the hand of a master, and so has brought them into harmony with the causal energy and the source of all things. The fret and fever of life has ceased, doubt and fear are cast out, and death is not for him who has realized the fadeless splendor of that life of truth, by adjusting heart and mind to the eternal and unchangeable verities. CHAPTER III Many people have very confused and erroneous ideas concerning the terms the overcoming of self, the eradication of desire, and the annihilation of the personality. Some, particularly the intellectual, who are prone to theories, regarded as a metaphysical theory altogether apart from life and conduct, while others conclude that it is the crushing out of all life, energy and action, and the attempt to idolize stagnation and death. These errors and confusions, arising as they do in the minds of individuals, can only be removed by the individuals themselves, but perhaps it might make their removal a little less difficult, for those who are seeking the truth, by presenting the matter in another way. The doctrine of the overcoming or annihilation of self is simplicity itself. Indeed, so simple, practical, and close at hand, is it, that a child of five, whose mind has not yet become clouded with theories, theological schemes and speculative philosophies, would be far more likely to comprehend it than many older people, who have lost their hold upon simple and beautiful truths, by the adoption of complicated theories. The annihilation of self consists in weeding out, and destroying all those elements in the soul, which lead to division, strife, suffering, disease, and sorrow. It does not mean the destruction of any good and beautiful and peace-producing quality. For instance, when a man is tempted to irritability or anger, and by a great effort overcomes the selfish tendency, casts it from him, and acts from the spirit of patience and love, in that moment of self-conquest he practices the annihilation of self. Every nobleman practices it in part, though he may deny it in his own words, and he who carries out this practice to its completion, eradicating every selfish tendency until only the divinely beautiful qualities remain, he is said to have annihilated the personality, all the personal elements, and to have arrived at truth. The self which is to be annihilated is composed of the following ten worthless and sorrow-producing elements, lust, hatred, avarice, self-indulgence, self-seeking, vanity, pride, doubt, dark belief, delusion. It is the total abandonment, the complete annihilation of these ten elements, for they comprise the body of desire. On the other hand it teaches the cultivation, practice, and preservation of the following ten divine qualities, purity, patience, humility, self-sacrifice, self-reliance, fearlessness, knowledge, wisdom, compassion, love. These comprise the body of truth, and to live entirely in them is to be a doer and knower of the truth, is to be an embodiment of truth. The combination of the ten elements is called self or the personality. The combination of the ten qualities produces what is called truth, the impersonal, the abiding, real, and immortal man. It will thus be seen that it is not the destruction of any noble, true, and enduring quality that is taught, but only the destruction of those things that are ignoble, false, and evanescent. Neither is this overcoming of self, the deprivation of gladness, happiness, and joy, but rather it is the constant possession of these things, by living in the joy-begetting qualities. It is the abandonment of the lust for enjoyment, but not of enjoyment itself, the destruction of the thirst for pleasure, but not of pleasure itself. The annihilation of the selfish longing for love and power and possessions themselves. It is the preservation of all those things which draw and bind men together in unity and concord, and far from idolizing stagnation and death, urges men to the practice of those qualities which lead to the highest, noblest, and most effective and enduring action. He who's actions proceed, from some or all of the ten elements, wastes his energies upon negations, and does not preserve his soul, but he who's actions proceed from some or all of the ten qualities, he truly and wisely acts, and so preserves his soul. He who lives largely in the ten earthly elements, and who is blind in death to the spiritual variedities, will find no attraction in the doctrine of self-surrender, for it will appear to him as the complete extinction of his being, but he who is endeavoring to live in the ten heavenly qualities will see the glory and beauty of the doctrine, and will know it as the foundation of life eternal. He will also see that when men apprehend and practice it, industry, commerce, government, and every worldly activity will be purified, and action, purpose, and intelligence, instead of being destroyed, will be intensified and enlarged, but free from strife and pain. Chapter 4 The Uses of Temptation The soul, in its journey towards perfection, passes through three distinct stages. The first is the animal stage, in which the man is content to live in the gratification of his senses, unawakened to the knowledge of sin, or of his divine inheritance, and altogether unconscious of the spiritual possibilities within himself. The second is the dual stage, in which the mind is continually oscillating between its animal and divine tendencies, having become awakened to the consciousness of both. It is during this stage that temptation plays its part in the progress of the soul. It is a stage of continual fighting, of falling and rising, of sinning and repenting, for the man, still loving and reluctant to leave the gratifications in which he has so long lived, yet also aspires to the purity and excellence of the spiritual state, and he is continually mortified by an undecided choice. Stombed by the divine life within him, this stage becomes at last one of deep anguish and suffering, and then the soul is ushered into the third stage, that of knowledge, in which the man rises above both sin and temptation, and enters into peace. Temptation, like contentment in sin, is not a lasting condition, as the majority of people suppose. It is a passing phase, an experience through which the soul must pass, but as to whether a man will pass through that condition in this present life, and realize holiness, and heavenly rest here and now, will depend entirely upon the strength of his intellectual and spiritual exertions, and upon the intensity and ardor with which he searches for truth. Temptation, with all its attendant torments, can be overcome here and now, but it can only be overcome by knowledge. It is a condition of darkness, or of semi-darkness. The fully enlightened soul is proof against all temptation. When a man fully understands the source, nature, and meaning of temptation, in that hour he will conquer it, and will rest from his long travel. But whilst he remains in ignorance, attention to religious observances, and much praying and reading of scripture will fail to bring him peace. If a man goes out to conquer an enemy, knowing nothing of his enemy's strength, tactics, or place of ambush, he will not only anonymously fall, but will speedily fall into the hands of an enemy. He who would overcome his enemy the tempter, must discover his stronghold, and place of concealment, and must also find out the unguarded gates in his own fortress, where his enemy affects so easily in entrance. This necessitates continual meditation, ceaseless watchfulness, and constant and rigid introspection, which lays bare before the spiritual eyes of the tempted one, the vain and selfish motives of his soul. This is the holy warfare of the saints. It is the fight upon which every soul enters when it awakens out of its long sleep of animal indulgence. Men fail to conquer, and the fight is indefinitely prolonged, because they labor almost universally under two delusions, first that all temptations come from without, and second that they are tempted because of their goodness. Whilst a man is held in bondage by these two delusions, he will make no progress. When he has shaken them off, he will pass on rapidly from victory to victory, and will taste of spiritual joy and rest. Two searching truths must take the place of these two delusions, and those truths are, first, that all temptation comes from within, and second, that a man is tempted because of the evil that is within him. The idea that God, a devil, evil spirits, or outward objects are the source of temptation must be dispelled. The source and cause of all temptation is in the inward desire. That being purified or eliminated, outward objects and extraneous powers are utterly powerless to move the soul to sin or to temptation. The outward object is merely the occasion of the temptation, never the cause. This is the desire of the one tempted. If the cause existed in the object all men would be tempted alike, temptation could never be overcome, and men would be hopelessly doomed to endless torment. But seated, as it is, in his own desires, he has the remedy in his own hands, and can become victorious over all temptation by purifying those desires. A man is tempted because there are within him certain desires or states of mind which he has come to regard as unholy. These desires may lie asleep for a long time, and the man may think that he has gotten rid of them, when suddenly, on the presentation of an outward object, the sleeping desire wakes up and thirsts of immediate gratification. And this is the state of temptation. The good in man is never tempted. Goodness destroys temptation. It is the evil in a man that is aroused and tempted. The measure of a man's temptations is the exact register of his own unholiness. As a man purifies his heart, temptation ceases. For when a certain unlawful desire has been taken out of the heart, the object which formerly appealed to it can no longer do so, but becomes dead and powerless, for there is nothing left in the heart that can respond to it. The honest man cannot be tempted to steal, let the occasion be ever so opportune. The man of purified appetites cannot be tempted to gluttony and drunkenness. Though the vines and wines be the most luscious, he of an enlightened understanding whose mind is calm in the strength of inward virtue, can never be tempted to anger, irritability, or revenge, and the wiles and charms of the wanton fall upon the purified heart as empty meaningless shadows. Temptation shows a man just where he is sinful and ignorant, and is a means of urging him on to higher altitudes of knowledge and purity. Without temptation the soul cannot grow and become strong, there could be no wisdom, no real virtue, and though there would be lethargy and death, there could be no peace and no fullness of life. When temptation is understood and conquered, perfection is assured, and such perfection may become any man's who is willing to cast every selfish and impure desire by which he is possessed into the sacrificial fire of knowledge. But men therefore search diligently for truth, realizing that whilst they are subject to temptation they have not comprehended truth and have much to learn. You who are tempted know then that ye are tempted of yourselves. For every man is tempted when he is drawn away from his own lusts, says the Apostle James. You are tempted because you are clinging to the animal within you and are unwilling to let go. Because you are living in the false mortal self which is ever devoid of all true knowledge, knowing nothing, seeking nothing, but its own immediate gratification, ignorant of every truth and of every divine principle. Clinging to that self you continually suffer the pains of three separate torments, the torment of desire, the torment of repletion, and the torment of remorse. So Flemeth Trishna, lust and thirst of things, eager, ye cleave to shadows, dot on dreams, a false self in the midst ye plant and make a world around which seems, blind to the height beyond, deaf to the sound, of sweet airs breathed from far past Indra's sky, dumb to the summons of the true life kept, for him who false puts by. So grow the strifes and lusts which make earth's war, so grieve poor cheated hearts and flow salt tears. So wax the passions, envies, angers hates, so years chase blood stained years, with wild red feet. In that false self lies the germ of every suffering, the blight of every hope, the substance of every grief. When you are ready to give it up, when you are willing to have laid bare before you all its selfishness, impurity and ignorance, and to confess its darkness to the uttermost, then will you enter upon the life of self-knowledge and self-mastery. You will become conscious of the God within you, of that divine nature which seeking no gratification abides in a region of perpetual joy and peace, where suffering cannot come, and where temptation can find no foothold. Establishing yourself day by day, more and more, firmly in that inward divinity, the time will at last come when you will be able to stay with him whom millions worship, few understand, and fewer still follow. The prince of this world cometh, and hath nothing in me. CHAPTER V The man of integrity. There are times in the life of every man who takes his stand on high moral principles, when his faith in and knowledge of those principles is tested to the uttermost, and the way in which he comes out of the fiery trial decides as to whether he has sufficient strength to live as a man of truth and join the company of the free, or shall still remain a slave and a hireling to the cruel task-master, self. Such times of trial generally assume the form of a temptation to do a wrong thing and continue in comfort and prosperity, or to stand by what is right and accept poverty and failure. And so powerful is the trial that to the tempted one it plainly appears on the face of things as though, if he chooses the wrong, his material success will be assured for the remainder of his life, but if he does what is right he will be ruined forever. Only the man at once quails and gives way before this appalling prospect which the path of righteousness seems to hold out for him. But should he prove sufficiently strong to withstand this onslaught of temptation, then the inward seducer, the spirit of self, assumes the grab of an angel of light and whispers. Think of your wife and children. Think of those who are dependent upon you. Will you bring them down to disgrace and starvation? Strong indeed and pure must be the man who can come triumphant out of such a trial, but he who does so enters at once a higher realm of life, where his spiritual eyes are open to see beautiful things, and then poverty and ruin, which seemed inevitable, do not come, but a more abiding success comes, and a peaceful heart and a quiet conscience. But he who fails does not obtain the promised prosperity, and his heart is restless and his conscience troubled. The right doer cannot ultimately fail, the wrong doer cannot ultimately succeed, for such is the law which moves to righteousness, which none at last can turn aside or stray. And it is because justice is at the heart of things, because the great law is good that the man of integrity is superior to fear and failure and poverty and shame and disgrace. As the poet further says of this law, the heart of its love, the end of it, is peace and consummation, sweet obey. The man who fearing the loss of present pleasures or material comforts, denies the truth within him, can be injured and robbed and degraded and trampled upon, because he first injured, robbed and degraded, and trampled upon his own nobler self. But the man of steadfast virtue, of unblemished integrity, cannot be subject to such conditions, because he has denied the craven self within him, and has taken refuge in truth. It is not the scourge in the chains which make a man a slave, but the fact that he is a slave. Slander, accusation, and malice cannot affect the righteous man, nor call from him any bitter response, nor does he need to go about to defend himself and prove his innocence. His innocence and integrity alone are a sufficient answer to all that hatred may attempt against him. Nor can he ever be subdued by the forces of darkness, having subdued all those forces within himself. But he turns all evil things to good account. Out of darkness he brings light, out of hatred, love, out of dishonor, honor, and slanders, envies, and misrepresentations only serve to make more bright the jewel of truth within him, and to glorify his high and holy destiny. Let the man of integrity rejoice, and be glad when he is severely tried. Let him be thankful that he has been given an opportunity of proving his loyalty to the noble principles which he has espoused. And let him think, now is the hour of holy opportunity, now is the day of triumph for truth, though I lose the whole world I will not desert the right. Also thinking he will return good for evil, and will think compassionately of the wrongdoer. The slanderer, the backbiter, and the wrongdoer may seem to succeed for a time, but the law of justice prevails. The man of integrity may seem to fail for a time, but he is invincible, and in none of the worlds visible or invisible can there be forged a weapon that shall prevail against him. CHAPTER VI. DISCREMINATION There is one quality which is preeminently necessary to spiritual development. The quality of discrimination. A man's spiritual progress will be painfully slow and uncertain, until there opens with him the eye of discrimination. For without this testing, proving, searching quality, he will but grope in the dark, will be unable to distinguish the real from the unreal, the shadow from the substance, and will so confuse the false with the true as to mistake the inward promptings of his animal nature for those of the spirit of truth. A blind man, left in a strange place, may go grope his way in the darkness, but not without much confusion and many painful falls and bruisings. Without discrimination a man is mentally blind, and his life is a painful groping in darkness, a confusion in which vice and virtue are indistinguishable one from the other, where facts are confounded with truths, opinions with principles, and where ideas, events, men, and things appear to be out of all relation to each other. A man's mind and life should be free from confusion. He should be prepared to meet every mental, material, and spiritual difficulty, and should not be inextricably caught, as many are, in the meshes of doubt, indecision, and uncertainty, when troubles and so-called misfortunes come along. He should be fortified against every emergency that can come against him. But such mental preparedness and strength cannot be attained in any degree without discrimination, and discrimination can only be developed by bringing into play and constantly exercising the analytical faculty. Mind, like muscle, is developed by use, and the assiduous exercise of the mind in any given direction will develop in that direction mental capacity and power. The merely critical faculty is developed and strengthened by continuously comparing and analyzing the ideas and opinions of others. But discrimination is something more and greater than criticism. It is a spiritual quality from which the cruelty and egotism which so frequently accompany criticism are eliminated, and by virtue of which a man sees things as they are and not as he would like them to be. Discrimination, being a spiritual quality, can only be developed by spiritual methods, namely by questioning, examining, and analyzing one's own ideas, opinions, and conduct. The critical fault-finding faculty must be withdrawn from its merciless application to the opinions and conduct of others, and must be applied with undiminished severity to oneself. A man must be prepared to question his every opinion, his every thought, and his every line of conduct, and rigorously and logically test them. Only in this way can the discrimination which destroys confusion be developed. Before a man can enter upon such mental exercise, he must make himself of a teachable spirit. This does not mean that he must allow himself to be led by others. It means that he must be prepared to yield up any cherished thoughts to which he clings, if it will not bear the penetrating light of reason, if it shrivels up before the pure flames of searching aspirations. The man who says, I am right, and who refuses to question his position in order to discover whether he is right, will continue to follow the line of his passions and prejudices, and will not acquire discrimination. The man who humbly asks, am I right, and then proceeds to test, and prove his position by earnest thought and the love of truth, will always be able to discover the true and to distinguish it from the false, and he will acquire the priceless possession of discrimination. The man who is afraid to think searchingly upon his opinions, and to reason critically upon his position, will have to develop moral courage before he can acquire discrimination. A man must be true to himself, fearless with himself, before he can perceive the pure principles of truth, before he can receive the all revealing light of truth. The more truth is inquired of, the brighter it shines, it cannot suffer under examination and analysis. The more error is questioned, the darker it grows, it cannot survive the entrance of pure and searching thought. To prove all things is to find the good and throw the evil. He who reasons and meditates learns to discriminate. He who discriminates discovers the eternally true. Confusion, suffering, and spiritual darkness follow the thoughtless. Harmony, blessedness, and the light of truth attend upon the thoughtful. Human prejudice are blind, and cannot discriminate. They are still crucifying the Christ, and releasing Barabbas. CHAPTER 7. Belief, the basis of action. Belief is an important word in the teachings of the wise, and it figures prominently in all religions. According to Jesus, a certain kind of belief is necessary to salvation or regeneration, and Buddha definitely thought that the right belief is the first and most essential step in the way of truth. As without right belief there cannot be right conduct, and he who has not learned how to rightly govern and conduct himself has not comprehended the simplest rudiments of truth. Belief, as laid down by the great teachers, is not belief in any particular school, philosophy, or religion, but consists of an attitude of mind determining the whole course of one's life. Belief and conduct are, therefore, inseparable, for the one determines the other. Belief is the basis of all action, and this being so, the belief which dominates the hearts or minds is shown in the life. Every man acts, thinks, lives, in exact accordance with the belief which is rooted in his innermost being, and such is the mathematical nature of the laws which govern mind, that it is absolutely impossible for anyone to believe in two opposing conditions at the same time. For instance, it is impossible to believe in justice and injustice, hatred and love, peace and strife, self and truth. Every man believes in one or the other of these opposites, never in both, and the daily conduct of every man indicates the nature of his belief. The man who believes in justice, who regards it as an eternal and indestructible principle, never boils over with righteous indignation, does not grow cynical and pessimistic over the inequalities of life, and remains calm and untroubled through all trials and difficulties. It is impossible for him to act otherwise, for he believes that justice reigns, and that, therefore, all that is called injustice is fleeting and illusory. The man who is continually getting enraged over the injustice of his fellow man, who talks about himself being badly treated, or who mourns the lack of justice in the world around him, shows by his conduct, his attitude of mind, that he believes in injustice. However he may protest to the contrary, in his inmost heart he believes that confusion and chaos are dominant in the universe, the result being that he dwells in misery and unrest, and his conduct is faulty. Again he who believes in love, in its stability and power, practices it under all circumstances, never deviates from it, and bestows it alike upon enemies as upon friends. He who slanders and condemns, speaks disparagingly of others, or regards them with contempt, believes not in love, but hatred. All his actions prove it, even though with tongue or pen he may eulogize love. The believer in peace is known by his peaceful conduct. It is impossible for him to engage in strife. If attacked he does not retaliate, for he has seen the majesty of the angel of peace, and can no longer pay homage to the demon of strife. The stirrup of strife, the lover of argument, he who rushes into self-defense, upon any or every provocation, believes in strife, and will have not to do with peace. Further, he who believes in truth renounces himself. That is, he refuses to center his life in those passions, desires, and characteristics which crave only their gratification, and by thus renouncing he becomes steadfastly fixed in truth, and lives a wise, beautiful, and blameless life. The believer in self is known by his daily indulgences, mortifications, and vanities, and by the disappointments, sorrows, and mortifications which he continually suffers. The believer in truth does not suffer, for he has given up that self which is the cause of such suffering. It will be seen by the foregoing that every man believes either in permanent and eternal principles directing human life towards law and harmony, or in the negation of those principles, with the resultant chaos in human affairs and in his own life. Belief in the divine principles of justice, compassion, love, constitutes the right belief laid down by Buddha as being the basis of right conduct, and also the belief unto salvation as emphasized in the Christian scriptures, for he who so believes cannot do otherwise than build his whole life upon these principles, and so purifies his heart, and perfects his life. Belief in the negation of this divine principle constitutes what is called, in all religions, unbelief, and this unbelief is manifested as a sinful, troubled, and imperfect life. Where there is right belief, there is a blameless and perfect life. Where there is false belief there is sin, there is sorrow, the mind and life are improperly governed, and there is affliction and unrest. By their fruits ye shall know them. There is much to talk about, belief in Jesus. But what does belief in Jesus mean? It means belief in his words, in the principles he enunciated and lived, in his commandments, and in his exemplary life of perfection. He who declares belief in Jesus, and yet is all the time living in his lusts and indulgences, or in the spirit of hatred and condemnation, is self-deceived. He believes not in Jesus. He believes in his own animal self. As a faithful servant delights in carrying out the commands of his master, so he who believes in Jesus carries out his commandments, and so is saved from sin. The supreme test of belief in Jesus is this. Do I keep his commandments? And this test is applied by St. John himself in the following words. He is that saint, I know him, Jesus, and keepeth not his commandments is a liar, and the truth is not in him. But whose keepeth his word, in him verily, is the word of God perfected? It will be found after a rigid and impartial analysis that belief lies at the root of all human conduct. Every thought, every act, every habit is the direct outcome of a certain fixed belief, and one's conduct alters only as one's belief are modified. What we cling to and that we believe, we practice and that we believe. When our belief in a thing ceases, we can no longer cling to or practice it. It falls away from us as a garment outworn. Men cling to their lusts and lies and vanities, because they believe in them. Believe there is gain and happiness in them. When they transfer their belief to the divine qualities of purity and humility, those sins trouble them no more. Men are saved from error by belief in the supremacy of truth. They are saved from sin by belief in holiness or perfection. They are saved from evil by belief in good, for every belief is manifested in the life. It is not necessary to inquire as to a man's theological belief, for that is of little or no account. For what can it avail a man to believe that Jesus died for him, or that Jesus is God, or that he is justified by faith, if he continues to live in his lower sinful nature? All that is necessary to ask is this. How does a man live? How does he conduct himself under trying circumstances? The answer to these questions will show whether a man believes in the power of evil or in the power of good. He who believes in the power of good lives a good spiritual or godly life, for goodness is God, yea, verily is God himself, and he will soon leave behind him all sins and sorrows, who believes, is steadfast in unwavering faith in the supreme good. CHAPTER VIII. THE BELIEF THAT SAVES It has been said that a man's whole life and character is the outcome of his belief, and also that his belief has nothing whatever to do with his life. Both statements are true. The confusion and contradiction of these two statements are only apparent, and are quickly dispelled, when it is remembered that there are two entirely distinct kinds of beliefs, namely head belief and heart belief. Head or intellectual belief is not fundamental and causative, but it is superficial and consequent, and that it has no power in the molding of a man's character the most superficial observer may easily see. Take for instance half a dozen men from any creed. They not only hold the same theological belief, but confess the same articles of faith in every particular, and yet their characters are vastly different. One will be just as noble as another is ignoble. One will be mild and gentle. Another coarse and irascible. One will be honest. Another dishonest. One will indulge certain habits which another will rigidly abjure, and so on, plainly indicating that theological belief is not an influential factor in a man's life. A man's theological belief is merely his intellectual opinion or view of the universe. God, the Bible, etc., and behind and underneath this head belief their lies, deeply rooted in his innermost being, the hidden, silent, secret belief of his heart, and it is this belief which molds and makes his whole life. It is this which makes those six men who, while us holding the same theology, are yet so vastly at variance in their deeds. They differ in the vital belief of the heart. What then is this heart belief? It is that which a man loves and clings to and fosters in his soul, for he thus loves and clings to and fosters in his heart, because he believes in them, and believing in them and loving them he practices them. Thus is his life the effect of his belief, but it has no relation to the particular creed which comprises his intellectual belief. One man clings to impure and immoral things because he believes in them. Another man does not cling to them because he has ceased to believe in them. A man cannot cling to anything unless he believes in it. Belief always precedes action. Therefore a man's deeds in life are the fruits of his belief. The priest and the Levite who passed by the injured and helpless man held no doubt, very strongly to the theological doctrines of their fathers. That was their intellectual belief, but in their hearts they did not believe in mercy, and so live and acted accordingly. The Good Samaritan may or may not have had any theological beliefs, nor was it necessary that he should have, but in his heart he believed in mercy, and acted accordingly. Strictly speaking there are only two beliefs which vitally affect the life, and they are belief in good and belief in evil. He who believes in all those things that are good will love them and live in them. He who believes in those things that are impure and selfish will love them and cling to them. The tree is known by its fruits. A man's beliefs about God, Jesus, and the Bible are one thing. His life, as bound up in his actions, is another. Therefore a man's theological belief is of no consequence. But the thoughts which he harbors, his attitude of mind towards others, in his actions, these, and these only, determine and demonstrate whether the belief of a man's heart is fixed in the false or true. CHAPTER 9 THOUGHT AND ACTION As the fruit to the tree and the water to the spring, so is action to thought. It does not come into manifestation suddenly and without a cause. It is the result of a long and silent growth, the end of a hidden process which has long been gathering force. The fruit of the tree and the water gushing from the rock are both the effect of a combination of natural processes in air and earth which have long worked together in secret to produce the phenomenon. And the beautiful acts of enlightenment and the dark deeds of sin are both the ripened effects of trains of thought which have been harbored in the mind. The sudden falling when greatly tempted into some grievous sin by one who was believed, and who probably believed himself to stand firm, is seen neither to be a sudden nor a causeless thing when the hidden processes of thought which led up to it are revealed. The falling was merely the end, the outworking, the finished result of what commenced in the mind probably years before. The man had allowed a wrong thought to enter his mind, and a second and a third time he had welcomed it, and allowed it to nestle in his heart. Eventually he became accustomed to it, and cherished, and fondled, and tended it, and so it grew until at last it attained such strength and force that it attracted to itself the opportunity which enabled it to burst forth and ripen into act. As falls the stately building whose foundations have been gradually undermined by the action of water, so at last falls the strong man who allows corrupt thoughts to creep into his mind and secretly undermine his character. When it is seen that all sin and temptation are the natural outcome of the thoughts of the individual, the way to overcome sin and temptation becomes plain, and its achievement and near possibility, and sooner or later a certain reality, for if a man will admit, perish, and brood upon thoughts that are pure and good, those thoughts, just as surely as the impure, will grow and gather force, and will at last attract to themselves the opportunities which will enable them to ripen into act. There is nothing hidden that shall not be revealed, and every thought that is harbored in the mind must, by virtue of the impelling force which is inherent in the universe, at last blossom into act good or bad according to its nature. The divine teacher and the sensualist are both the product of their own thoughts, and have become what they are as the result of the seeds of thought which they have implanted, are allowed to fall into the garden of the heart, and have afterwards watered, tended, and cultivated. But no man think he can overcome sin and temptation by wrestling with opportunity. He can only overcome them by purifying his thoughts, and if he will day by day, in the silence of his soul, and in the presence of his duties, strenuously overcome all erroneous inclination, and put in its place thoughts that are true, and that will endure the light. Maybe to do evil will give place to opportunity for accomplishing good, for a man can only attract that to him which is in harmony with his nature, and no temptation can gravitate to a man unless there is that in his heart which is capable of responding to it. Guard well your thoughts, reader, for what you really are in your secret thoughts today, be it good or evil, you will, soon or later, overcome an actual deed. He who unwaryingly guards the portals of his mind against the intrusion of sinful thoughts, and occupies himself with loving thoughts, with pure, strong, and beautiful thoughts, will, when the season of their ripening comes, bring forth the fruits of gentle and holy deeds, and no temptation that can come against him shall find him unarmed or unprepared. Chapter 10 Your Mental Attitude As a being of thought, your dominant mental attitude will determine your conditions in life. It will also be the gauge of your knowledge, and the measure of your attainment. The so-called limitations of your nature are the boundary lines of your thoughts. They are self-erected fences, and can be drawn to a narrower circle, extended to a wider, or be allowed to remain. You are the thinker of your thoughts, and as such you are the maker of your self and condition. Thought is causal and creative, and appears in your character and life in the form of results. There are no accidents in your life. Both its harmonies and antagonisms are the responsive echoes of your thoughts. A man thinks, and his life appears. If your dominant mental attitude is peaceable and lovable, bliss and blessedness will follow you. If it be resistant and hateful, trouble and distress will cloud your pathway. Out of ill will will come grief and disaster. Out of good will, healing, and reparation. You imagine your circumstances as being separate from yourself, but they are intimately related to your thought world. Nothing appears without an adequate cause. Everything that happens is just. Nothing is faded. Everything is formed. As you think you travel, as you love you attract, you are today where your thoughts have brought you. You will be tomorrow where your thoughts take you. You cannot escape the result of your thoughts, but you can endure and learn, can accept and be glad. You will always come to the place where your love, your most abiding and intense thought, can receive its measure of gratification. If your love be base, you will come to a base place. If it be beautiful, you will come to a beautiful place. You can alter your thoughts and so alter your condition. Strive to perceive the vastness and grandeur of your responsibility. You are powerful, not powerless. You are as powerful to obey as you are to disobey, as strong to be pure as to be impure, as ready for wisdom as for ignorance. You can learn what you will, can remain as ignorant as you choose. If you love knowledge, you will obtain it. If you love wisdom, you will secure it. If you love purity, you will realize it. All things await your acceptance, and you choose by the thoughts which you will entertain. A man remains ignorant because he loves ignorance and chooses ignorant thoughts. A man becomes wise because he loves wisdom and chooses wise thoughts. No man is hindered by another. He is only hindered by himself. No man suffers because of another. He suffers only because of himself. By the noble gateway of pure thought you can enter into the highest heaven. By the ignoble doorway of impure thought you can descend into the lowest hell. Your mental attitude towards others will faithfully react upon yourself, and will manifest itself in every relation of your life. Every impure and selfish thought that you send out comes back to you in your circumstances in some form of suffering. Every pure and unselfish thought returns to you in some form of blessedness. Your circumstances are effects of which the cause is inward and invisible. As the father-mother of your thoughts you are the maker of your state and condition. When you know yourself you will perceive that every event in your life is weighed in the faultless balance of equity. When you understand the law within your mind you will cease to regard yourself as the impotent and blind tool of circumstances, and will become the strong and seeing master. End of CHAPTERS 9 and 10 Go into the fields and country lanes in the springtime, and you will see farmers and gardeners busy sowing seeds in the newly prepared soil. If you were to ask any one of those gardeners or farmers what kind of produce he expected from the seed he was sowing he would doubtless regard you as foolish and would tell you that he does not expect at all that it is a matter of common knowledge that his produce will be of the kind which he is sowing and that he is sowing wheat or barley or turnips as the case may be in order to reproduce that particular kind. Every fact and process in nature contains a moral lesson for the wise man. There is no law in the world of nature around us which is not to be found operating within the same mathematical certainty in the mind of man and in human life. All of the parables of Jesus are illustrative of this truth and are drawn from the simple facts of nature. There is a process of seed sowing in the mind and life of a spiritual sowing which leads to a harvest according to the kind of seed sown. Thoughts, words, and acts are seed sown and by the invalible law of things they produce after their kind. A man who thinks hateful thoughts brings hatred upon himself. The man who thinks loving thoughts is loved. The man whose thoughts, words, and acts are sincere is surrounded by sincere friends. The insincere man is surrounded by insincere friends. The man who sows wrong thoughts and deeds and prays that God will bless him is in the position of a farmer who having sown terrors asks God to bring forth for him a harvest of wheat. That which he sows ye reap, see yonder fields. The sess-mom was sess-mom. The corn was corn. The silence and the darkness knew. So is a man's fate born. He cometh reaper of the things he sowed. He who would be blessed let him scatter blessings. He who would be happy let him consider the happiness of others. Then there is another side to this seed sowing. The farmer must scatter all his seed upon the land and then leave it to the elements. Were he to covetuously hoard his seed he would lose both it and his produce, for his seed would perish. It perishes when he sows it, but in perishing it brings forth a great abundance. So in life we get by giving, we grow rich by scattering. The man who says he is in possession of knowledge which he cannot give out because the world is incapable of receiving it either does not possess such knowledge or if he does will soon be deprived of it if he is not already so deprived. To hoard is to lose. To exclusively retain is to be dispossessed. Even the man who would increase his material wealth must be willing to part with, invest, what little capital he has, and then wait for the increase. So long as he retains his hold on his precious money he will not only remain poor, but will be growing poorer every day. He will, after all, lose the thing he loves, and will lose it without increase. But if he wisely lets it go, if, like the farmer, he scatters his seeds of gold, then he can faithfully wait for, and reasonably expect, the increase. Men are asking God to give them peace and purity and righteousness and blessedness, but are not obtaining these things, and why not? Because they are not practicing them, not sowing them. I once heard a preacher pray very earnestly for forgiveness, and shortly afterwards, in the course of his sermon, he called upon his congregation to show no mercy to the enemies of the church. Such self-delusion is pitiful, and men have yet to learn that the way to obtain peace and blessedness is to scatter peaceful and blessed thoughts, words, and deeds. Men believe that they can sow the seeds of strife, impurity, and unbrotherliness, and then gather in a rich harvest of peace, purity, and concord by merely asking for it. What more pathetic sight than to see an irritable and quarrelsome man praying for peace. Men reap that which they sow, and any man can reap all blessedness, now and at once, if he will put aside selfishness, and so broadcast the seeds of kindness, gentleness, and love. If a man is troubled, perplexed, sorrowful, or unhappy, let him ask, what mental seeds have I been sowing? What seeds am I sowing? What have I done for others? What is my attitude towards others? What seeds of trouble and sorrow and unhappiness have I sown, that I should thus reap these bitter weeds? Let him seek within and find, and having found, let him abandon all the seeds of self, and so henceforth only the seeds of truth. Let him learn of the farmer, the simple truths of wisdom. CHAPTER XII THE RAIN OF LAW The little party gods have had their day. The arbitrary gods, creatures of human caprice and ignorance, are falling into disrepute. Men have quarreled over and defended them, until they have grown weary of the strife, and now everywhere they are relinquishing and breaking up these helpless idols of their long worship. The god of revenge, hatred, and jealousy, who gloats over the downfall of his enemies. The partial god who gratifies all of our narrow and selfish desires. The god who saves only the creatures of his particular special creed. The god of exclusiveness and favoritism. Such were the gods, miscalled by us god, of our soul's infancy, god's base and foolish as ourselves, the fabrications of our selfish self, and we relinquished our petty gods with bitter tears and misgivings, and broke our idols with bleeding hands. But in so doing we did not lose sight of god, nay we drew nearer to the great silent heart of love. Destroying the idols of self, we begin to comprehend somewhat of the power which cannot be destroyed, and entered into a wider knowledge of the god of love, of peace, of joy. The god in whom revenge and partiality cannot exist. The god of light, from whose presence the darkness of fear and doubt and selfishness cannot choose but flee. We have reached one of those epochs in the world's progress, which witnesses the passing of the false gods, the gods of human selfishness and human illusion. The new old revelation of one universal impersonal truth has again dawned upon the world, and its searching light has carried consternation to the perishable gods who take shelter under the shadow of self. Men have lost faith in a god who can be cajoled, who rules arbitrarily and capriciously, subverting the whole order of things to gratify the wishes of his worshipers, and are turning with a new light in their eyes and a new joy in their hearts to the god of law. And to him they turn, not for personal happiness and gratification, but for knowledge, for understanding, for wisdom, for liberation from the bondage of self, and thus turning they do not seek in vain nor are they sent away empty and discomfited. They find within themselves the reign of law that every thought, every impulse, every act and word brings about a result in exact accordance with its own nature, that thoughts of love bring about beautiful and blissful conditions, that hateful thoughts bring about distorted and painful conditions, that thoughts and acts, good and evil, are weighed in the faultless balance of the supreme law and receive their equal measure of blessedness on the one hand and misery on the other. And thus finding they enter a new path, the path of obedience to the law. Entering that path they no longer accuse, no longer doubt, no longer fret and despond, for they know that God is right, the universal laws are right, the cosmos is right, and that they themselves are wrong, if wrong there is, and that their salvation depends upon themselves, upon their own efforts, upon their personal acceptance of that which is good, and deliberate rejection of that which is evil. No longer merely hearers, they become doers of the word, and they acquire knowledge, they receive understanding, they grow in wisdom, and they enter into the glorious life of liberation from the bondage of self. The law of the Lord is perfect, enlightening the eyes. Imperfection lies in man's ignorance, and man's blind folly. Perfection, which is knowledge of the perfect law, is ready for all who earnestly seek it, it belongs to the order of things, it is yours and mine now, if we will only put self-seeking on one side, and adopt the life of self-obliteration. The knowledge of truth, with its unspeakable joy, its calmness and quiet strength, is not for those who persist in clinging to their rights, defending their interests, and fighting for their opinions, whose works are imbued with the personal eye, and who build upon the shifting sands of selfishness and egotism. It is for those who renounce these causes of strife, these sources of pain and sorrow, and they are indeed children of truth, disciples of the master, worshippers of the most high. The children of truth are in the world today. They are thinking, acting, writing, speaking, yea, even prophets are among us, and their influences pervading the whole earth. An undercurrent of holy joy is gathering force in the world, so that men and women are moved with new aspirations and hopes, and even those who neither see nor hear feel within themselves strange yearnings after a better and fuller life. The law reigns, and it reigns in men's hearts and lives, and they have come to understand the reign of law who have sought out the tabernacle of the true God by the fair pathway of unselfishness. God does not alter for men, for this would mean that the perfect must become imperfect. Man must alter for God, and this implies that the imperfect must become perfect. The law cannot be broken for man, otherwise confusion would ensue. Man must obey the law. This is in accordance with harmony, order, justice. There is no more painful bondage than to be at the mercy of one's inclinations. No greater liberty than utmost obedience to the law of being. And the law is that the heart shall be purified, the mind regenerated, and the whole being brought in subjection to love till self is dead and love is all and all, for the reign of law is the reign of love, and love waits for all, rejecting none. Love may be claimed and entered into now, for it is the heritage of all. Ah, beautiful truth! To know now that man may accept his divine heritage, and enter the kingdom of heaven. Oh, pitiful error! To know that man rejects it because of love of self. Appearance to the law means the destruction of sin and self, and the realization of unclouded joy and undying peace. Clinging to one's selfish inclinations means the drawing about one's soul, clouds of pain and sorrow, which darken the light of truth, the shutting out of one's self from all real blessedness, for whatsoever a man sows, that shall he also reap. Only the law reigneth, and reigneth for ever, and justice and love are its eternal ministers. CHAPTER XIII. The Supreme Justice The material universe is maintained and preserved by the equilibrium of its forces. The moral universe is sustained and protected by the perfect balance of its equivalents. As in the physical world, nature abhors a vacuum, so in the spiritual world, disharmony is annulled. Underlying the disturbances and destructions of nature, and behind the mutability of its forms, there abides the eternal and perfect mathematical symmetry, and at the heart of life, behind all its pain, uncertainty, and unrest, there abide the eternal harmony, the unbroken peace, and invalible justice. Is there, then, no injustice in the universe? There is injustice, and there is not. It depends upon the kind of life, and the state of consciousness from which a man looks out upon the world and judges. The man who lives in his passions sees injustice everywhere. The man who has overcome his passions sees the operations of justice in every department of human life. Injustice is the confused, feverish dream of passion, real enough to those who are dreaming it. Justice is the permanent reality in life, gloriously visible to those who have wakened out of the painful nightmare of self. The divine order cannot be perceived until passion and self are transcended. The faultless justice cannot be apprehended until all sense of injury and wrong is consumed in the pure flames of all embracing love. The man who thinks, I have been slighted, I have been injured, I have been insulted, I have been treated unjustly, cannot know what justice is. Blinded by self, he cannot perceive the pure principles of truth, and brooding upon his wrongs, he lives in continual misery. In the region of passion there is a ceaseless conflict of forces, causing suffering to all who are involved in them. There is action and reaction, deed and consequence, cause and effect. And within and above all is the divine justice, regulating the play of forces with the utmost mathematical accuracy, balancing cause and effect with the finest precision. But this justice is not perceived, cannot be perceived, by those who are engaged in the conflict. Before this can be done, the fierce warfare of passion must be left behind. The world of passion is the abode of schisms, quarrels, wars, lawsuits, accusations, condemnations, impurities, weaknesses, follies, hatreds, revenges, and resentments. How can a man perceive justice, or understand truth, who is even partly involved in the fierce play of its blinding elements, as well expect a man caught in the flames of a burning building to sit down and reason out the cause of the fire? In this realm of passion men see injustice in the actions of others, because seeing only immediate appearances they regard every act as standing by itself, undetached from cause and consequence. Having no knowledge of cause and effect in the moral sphere, men do not see the exacting and balancing process, which is momentarily proceeding, nor do they ever regard their own actions as unjust, but only the actions of others. A boy beats a defenseless animal, then a man beats the defenseless boy for his cruelty, then a stronger man attacks the man for his cruelty to the boy. Each believes the other to be unjust and cruel, and himself to be just and humane. And doubtless, most of all, would the boy justify his conduct toward the animal as altogether necessary. Thus does ignorance keep alive hatred and strife, thus do men blindly inflict suffering upon themselves, living in passion and resentment, and not finding the true way in life. Hatred is met with hatred, passion with passion, strife with strife. The man who kills is himself killed, the thief who lives by depriving others is himself deprived. The beast that preys on others is hunted and killed, the accuser is accused, the condemmer is condemned, the denouncer is persecuted. By this the slayer's knife doth stab himself, the unjust judge has lost his own defender, the false tongue dooms its lie, the creeping thief, and spoiler rob to render, such is the law. Passion also has its active and passive sides, fool and fraud, oppressor and slave, aggressor and retaliator, the charwatin and superstitious, compliment each other, and come together by the operation of the law of justice. Men unconsciously cooperate in the mutual production of affliction, the blind lead the blind, and both fall together into the ditch. Pain, grief, sorrow, and misery are the fruits of which passion is the flower. Where the passion-bound soul sees only injustice, the good man, who has conquered passion, sees cause and effect, sees the supreme justice, it is impossible for such a man to regard himself as treated unjustly, because he has ceased to see injustice. He knows that no one can injure or cheat him, having ceased to injure or cheat himself. Never passionately or ignorantly men may act towards him, it cannot possibly cause him any pain, for he knows that whatever comes to him, it may be abuse and persecution, can only come as the effect of what he himself has formally sent out. He therefore regards all things as good, rejoices in all things, loves his enemies, and blesses them that curse him, regarding them as the blind, but beneficent instruments by which he is enabled to pay his moral debts to the great law. The good man, having put away all resentment, retaliation, self-seeking, and egotism, has arrived at a state of equilibrium, and has thereby become identified with the eternal and universal equilibrium. Having lifted himself above the blind forces of passion, he understands those forces, contemplates them with a calm penetrating insight, like the solitary dweller upon a mountain who looks down upon the conflict of the storms beneath his feet. For him injustice has ceased, and he sees ignorance and suffering on the one hand, and enlightenment and bliss on the other. He sees that not only do the fool and the slave need his sympathy, but that the fraud and the oppressor are equally in need of it, and so his compassion is extended towards all. The supreme justice and the supreme love are one. Cause and effect cannot be avoided, consequences cannot be escaped. While a man is given to hatred, resentment, anger, and condemnation, he is subject to injustice, as the dreamer to his dream, and cannot do otherwise than see injustice. But he who has overcome those fiery and binding elements, knows that unerring justice presides over all, and in reality there is no such thing as injustice in the whole of the universe. CHAPTER 14 THE USE OF REASON We have heard it said that reason is a blind guide, and that it draws men away from truth rather than leads them to it. If this were true, it would be better to remain or to become unreasonable, and to persuade others to do so. We have found, however, that the diligent cultivation of the divine faculty of reason brings about calmness and mental poise, and enables one to meet cheerfully the problems and difficulties of life. It is true that there is a higher light than reason, even that of the spirit of truth itself, but without the aid of reason truth cannot be apprehended. They who refuse to trim the lamp of reason will never, whilst they so refuse, perceive the light of truth, for the light of reason is a reflection of that light. Reason is a purely abstract quality, and comes midway between the animal and divine consciousness in man, and leads, if rightly employed, from the darkness of one to the light of the other. It is true that reason may be enlisted in the service of the lower, self-seeking nature, but this is only a result of its partial and imperfect exercise. A fuller development of reason leads away from the selfish nature, and ultimately allies the soul with the highest, the divine. That spiritual Percival, who searching for the holy grail of the perfect life, is again and again left alone, and wearying in a land of sand and thorns, is not so stranded because he has followed reason, but because he is still clinging to, and is reluctant to leave, some remnants of his lower nature. He who will use the light of reason as a torch to search for truth, will not be left at last in comfortless darkness. Come now and let us reason together, sayeth the Lord, though your sins may be as scarlet, they shall be as white as snow. Many men and women pass through untold sufferings, and at last die in their sins, because they refuse to reason, because they cling to those dark delusions which even a faint glimmer of light of reason would dispel, and all must use their reason freely, fully and faithfully, who would exchange the scarlet robe of sin and suffering for the white garment of lamelessness and peace. It is because we have proved, and know these truths, that we exhort men to tread the middle road whose course bright beyond reason traces, and soft quiet smooths. For reason leads away from passion and selflessness, into the quiet ways of sweet persuasion and gentle forgiveness, and he will never be led astray, nor will he follow blind guides, who faithfully adheres to the apostolic injunction, prove all things, and hold fast that which is good. They therefore who despise the light of reason, despise the light of truth. Such numbers of people are possessed of the strange delusion that reason is somehow intimately connected with the denial of the existence of God. This is probably due to the fact that those who try to prove that there is no God usually profess to take their stand upon reason, while those who try to prove the reverse generally profess to take their stand on faith. Such argumentative combatants, however, are frequently governed more by prejudice than either faith or reason, their object being not to find truth, but to defend and confirm a preconceived opinion. Reason is concerned not with ephemeral opinions, but with the established truth of things, and he who is possessed of the faculty of reason in its purity and excellence can never be enslaved by prejudice, and will put from him all preconceived opinions as worthless. He will never attempt to prove nor disprove, but after balancing extremes and bringing together all apparent contradictions, he will carefully and dispassionately weigh and consider them, and so arrive at truth. Reason is, in reality, associated with all that is pure and gentle, moderate and just. It is said of a violent man that he is unreasonable, of a kind and considerate man that he is reasonable, and of an insane man that he has lost his reason. Thus it is seen that the word is used, even to a great extent unconsciously, though nonetheless truly in a very comprehensive sense, and though reason is not actually love and thoughtfulness and gentleness and sanity, it leads to and is intimately connected with these divine qualities, and cannot, except for purposes of analysis, be dissociated with them. Reason represents all that is high and noble in man. It distinguishes him from the brute which blindly follows its animal inclinations, and just in the degree that man disobeys the voice of reason and follows his inclinations, as he become brutish. As Milton says, Reason in man obscured, or not obeyed, immediately inordinate desires and upstart passions catch the government, from reason and to servitude reduce, man till then free. The following definition of reason, from Nuttle's dictionary, will give you some idea of the comprehensiveness of the word. The cause, ground, principle, or motive, of anything said or done, efficient cause, final cause, the faculty of intelligence in man, especially the faculty by which we arrive at necessary truth. It will thus be seen that reason is a term, the breath of which is almost sufficient to embrace even truth itself, and Archbishop Trench tells us in his celebrated work on the study of words, that the terms reason and word are indeed so essentially one in the same that the Greek language has one word for them both, so that the word of God is the reason of God, and one of the renderings of Lao Tzu's Tao is reason, so that in the Chinese translation of our New Testament, St. John's Gospel runs, in the beginning was the Tao. With the undeveloped and unsheritable mind all words have narrow applications, but as a man enlarges his sympathies and broadens his intelligence words become filled with rich meanings and assume comprehensive proportions. Let us therefore cease from foolish quarreling about words and like reasonable beings search for principles and practice those things which make for unity and peace. End of CHAPTER XIII and XIV A man does not live until he begins to discipline himself. He merely exists. Like an animal he gratifies his desires and pursues his inclinations just where they may lead him. He is happy as a beast is happy because he is not conscious of what he is depriving himself. He suffers as the beast suffers because he does not know the way out of suffering. He does not intelligently reflect upon life and lives in a series of sensations, longings and confused memories which are unrelated to any central idea or principle. A man whose inner life is so ungoverned and chaotic must necessarily manifest this confusion in the visible conditions of his outer life in the world. And though for a time running with the stream of his desires he may draw to himself a more or less large share of the outer necessities and comforts of life he never achieves any real success nor accomplishes any real good, and sooner or later worldly failure and disaster are inevitable as the direct result of the inward failure to properly adjust and regulate those mental forces which make the outer life. Before a man accomplishes anything of an enduring nature in the world he must first of all acquire some measure of success in the management of his own mind. This is as mathematical a truism as that two and two are four, for out of the heart are the issues of life. If a man cannot govern the forces within himself he cannot hold a firm hand upon the outer activities which form his visible life. On the other hand as a man succeeds in governing himself he rises to higher and higher levels of power and usefulness and success in the world. The only difference between the life of the beast and that of the undisciplined man is that the man has a wider variety of desires and experiences a greater intensity of suffering. It may be said of such a man that he is dead, being truly dead, to self-control, chastity, fortitude, and all of the nobler qualities which constitute life. In the consciousness of such a man the crucified Christ lies entombed awaiting that resurrection which shall revify the mortal sufferer and wake him up to a knowledge of the realities of his existence. With the practice of self-discipline a man begins to live, for he then commences to rise above the inward confusion and to adjust his conduct to a steadfast center within himself. He ceases to follow where inclination leads him, reigns in the steed of his desires, and lives in accordance with the dictates of reason and wisdom. Hitherto his life has been without purpose or meaning, but now he begins to consciously mold his own destiny. He is clothed in his right mind. In the process of self-discipline there are three stages namely, one control, two purification, three, relinquishment. A man begins to discipline himself by controlling those passions which have hitherto controlled him. He resists temptation and guards himself against all those tendencies to self-gratifications which are so easy and natural and which have formally dominated him. He brings his appetite into subjection and begins to eat as a reasonable and responsible being, practicing moderation and thoughtfulness in the selection of his food, with the object of making his body a pure instrument through which he may live and act as becomes a man, and no longer degrading that body by pandering to gustatory pleasure. He puts a check upon his tongue, his temper, and in fact his every animal desire and tendency, and this he does by referring all acts to a fixed center within himself. It is a process of living from within outward instead of as formally from without inward. He conceives an ideal and enshrining that ideal in the sacred recesses of his heart. He regulates his conduct in accordance with its exaction and demands. There is a philosophical hypothesis that at the heart of every atom and every aggregation of atoms in the universe, there is a motionless center which is the sustaining source of all the universal activities. Be this as it may, there is certainly in the heart of every man and woman a selfless center without which the outer man could not be and the ignoring of which leads to suffering and confusion. The selfless center which takes the form, in the mind, of an ideal of unselfishness and spotless purity, the attainment of which is desirable, is man's eternal refuge from the storms of passion, and all the conflicting elements of his lower nature. It is the rock of ages, the Christ within, the divine and immortal and all men. As a man practices self-control, he approximates more and more to this inward reality, and is less and less swayed by passion and grief, pleasure and pain, and lives a steadfast and virtuous life, manifesting manly strength and fortitude. The restraining of the passions, however, is merely the initial stage in self-discipline, and is immediately followed by the process of purification. By this a man so purifies himself as to take passion out of the heart and mind altogether, not merely restraining it when it rises within him, but preventing it from rising altogether. By merely restraining his passions a man can never arrive at peace, can never actualize his ideal. He must purify those passions. It is in the purification of his lower nature that a man becomes strong and godlike, being firmly upon the ideal center within, and rendering all temptations powerless and ineffectual. This purification is affected by thoughtful care, earnest meditation, and holy aspiration, and as success is achieved confusion of mind and life pass away, and calmness of mind and spiritualized conduct ensure. True strength and power and usefulness are born of self-purification, for the lower animal forces are not lost, but are transmuted into intellectual and spiritual energy. The pure life, pure in thought, indeed, is a life of conservation of energy. The impure life, even though the impurity should not extend beyond thought, is a life of dissipation of energy. The pure man is more capable, and therefore more fit to succeed in his plans, and to accomplish his purposes than the impure. Where the impure man fails, the pure man will step in and be victorious, because he directs his energies with a calmer mind and a greater definiteness and strength of purpose. With the growth and purity all the elements which constitute a strong and virtuous manhood are developed in an increasing degree of power, and as man brings his lower nature into subjection and makes his passions do his bidding, just so much will he mold the outer circumstances of his life and influence others for good. The third stage of self-discipline, that of relinquishment, is a process of letting the lower desires and all impure and unworthy thoughts drop out of the mind, and also refusing to give them any admittance, leaving them to perish. As a man grows purer, he perceives that all evil is powerless unless it receives his encouragement, and so he ignores it, and lets it pass out of his life. It is by pursuing this aspect of self-discipline that a man enters into and realizes the divine life, and manifests those qualities which are distinctly divine, such as wisdom, patience, non-resistance, compassion, and love. It is here also where a man becomes consciously immortal, rising above all the fluctuations and uncertainties of life, and living in an intelligent and unchangeable peace. By self-discipline, a man attains to every degree of virtue and holiness, and finally becomes a purified Son of God, realizing his oneness with the central heart of all things. Without self-discipline, a man drifts lower and lower, approximating more and more nearly to the beast, until at last he grovels a lost creature in the mirror of his own befaliment. By self-discipline, a man rises higher and higher, approximating more and more nearly to the divine, until at last he stands erect in his divine dignity, a saved soul, glorified by the radiance of his purity. Let a man discipline himself, and he will live. Let a man cease to discipline himself, and he will perish. Thus a tree grows in beauty, health, and fruitfulness, by being carefully pruned and tended. So a man grows in grace and beauty of life, by cutting away all the branches of evil from his mind, and as he tends and develops the good by constant and unfailing effort. As a man by practice acquires proficiency in his craft, so the earnest man acquires proficiency in goodness and wisdom, men shrink from self-discipline, because in its early stages it is painful and repellent, and the yielding to desire is, at first, sweet and inviting, but the end of desire is darkness and unrest, whereas the fruits of discipline are immortality and peace. CHAPTER XVI. RESOLUTION. Resolution is the directing and impelling force in individual progress. Without it, no substantial work can be accomplished. Not until a man brings resolution to bear upon his life does he consciously and rapidly develop, for a life without resolution is a life without aims, and a life without aims is a drifting and unstable thing. Resolution may, of course, be linked to downward tendencies, but it is more usually the companion of noble aims and lofty ideals, and I am dealing with it in this, its highest use and application. When a man makes a resolution, it means that he is dissatisfied with his condition, and is commencing to take himself in hand with a view in producing a better piece of workmanship out of the mental materials of which his character and life are composed, and in so far as he is true to his resolution he will succeed in accomplishing his purpose. The vows of the saintly, once our holy resolutions directed towards some victory over self, and the beautiful achievements of holy men and the glorious conquests of the divine teachers, were rendered possible and actual by the pursuit of unswerving resolution. To arrive at the fixed determination, to walk a higher path than hitherto for, although it reveals the great difficulties which have to be surmounted, it yet makes possible the treading of that path and illuminates its dark places with the golden halo of success. The true resolution is the crisis of long thought, protracted struggle, or fervent but unsatisfied aspiration. It is no light thing, no whimsical impulse or vague desire, but a solemn and irrefutable determination not to rest nor cease from effort until the high purpose which is held in view is fully accomplished. Half-hearted and premature resolution is no resolution at all, and it is shattered by the first difficulty. A man should be slow to form a resolution. He should searchingly examine his position, and take into consideration every circumstance and difficulty connected with his decision, and should be fully prepared to meet them. He should be sure that he completely understands the nature of his resolution, that his mind is finally made up, and that he is without fear and doubt in the matter. With the mind thus prepared, the resolution that is formed will not be departed from, and by the aid of it a man will, in due time, accomplish his strong purpose. Hasty resolutions are futile. The mind must be fortified to endure. Immediately the resolution to walk a higher path is made. Temptation and trial begin. Men have found that no sooner have they decided to lead a truer and nobler life than they have been overwhelmed with such a torrent of new temptations and difficulties as to make their position almost unendurable, and many men, because of this, relinquish their resolution. But these temptations and trials are a necessary part of the work of regeneration upon which the man has decided, and must be hailed as friends, and met with courage if the resolution is to do its work. For what is the real nature of a resolution? Is it not the sudden checking of a particular stream of conduct, and the endeavor to open up an entirely new channel? Think of an engineer who decides to turn the course of a powerfully running stream or river in another direction. He must first cut out his new channel, and must take every precaution to avoid failure in the carrying out of his undertaking. But when he comes to the all-important task of directing the stream into its new channel, then the flowing force, which for ages has steadily pursued its accustomed course, becomes refractory, and all the patience and care and skill of the engineer will be required for the successful completion of the work. It is even so with the man who determines to turn his course of conduct in another and higher direction. Having prepared his mind, which is the cutting of a new channel, he then proceeds to the work of redirecting his mental forces, which have hitherto float on uninterruptedly into the new course. Immediately this is attempted. The arrested energy begins to assert itself in the form of powerful temptations and trials hitherto unknown and unencountered. And this is exactly as it should be. It is the law, and the same law that is in the water is in the mind. No man can improve upon the established law of things, but he can learn to understand the law instead of complaining and wishing things were different. The man who understands all that is involved in the regeneration of his mind will glory in tribulations, knowing that only by passing through them can he gain strength, obtain purity of heart, and arrive at peace. And as the engineer at last, perhaps after many mistakes and failures, succeeds in getting the stream to flow on peacefully in the broader and better channel, and the turbulence of the water is spent, and all dams can be removed. So the man of resolution at last succeeds in directing his thoughts and acts into the better and nobler way to which he aspires, and temptations and trials give place to steadfast strength and settled peace. He whose life is not in harmony with his conscience, and who is anxious to remedy his mind and conduct in a particular direction, let him first mature his purpose by earnest thought and self-examination, and having arrived at a final conclusion, let him frame his resolution, and having done so, let him not swerve from it, let him remain true to his decision under all circumstances, and he cannot fail to achieve his good purpose, for the great law ever shields and protects him, who no matter how deep his sins, or how great his many failures and mistakes, has, deep in his heart, resolved upon the finding of a better way, and every obstacle must at last give way before a matured and unshaken resolution.