James Allen - eBook Series 1 - Z - 2009 07 22 - DL Current RTF Ed

8/14/2019 James Allen - eBook Series 1 - Z - 2009 07 22 - DL Current RTF Ed

1/1923

The James Allen eBook CollectionArranged and Annotated By

David LindsayToronto, Canada

March 24, 2014


2/1923


3/1923


4/1923

Book List1. Aove Li!es T"rmoil #

$. All These Things Added #1

%. As A &an Thinketh 1'1

'. By(ays to Blessedness 1#1

). Eight *illars o! *ros+erity $#1

. -o"ndation tones to /a++iness and "ccess

#. -rom *assion to *eace

0. -rom *overty to *o(er

. Light on Li!es Di!!ic"lties

12. &an 3 4ing o! &ind, Body and Circ"mstances

11 &en and ystems

1$. &orning and Evening Tho"ghts

1%. 5"t -rom the /eart

1'. The Li!e Tri"m+hant

1). The &astery o! Destiny

1. The *ath o! *ros+erity

1#. The 6ay o! *eace

10. Thro"gh the Gate o! Good

1. Book o! Daily &editations


5/1923


6/1923

Book 78 Aove Li!es T"rmoil


7/1923


8/1923

A"thors -ore(ord

We cannot alter external things$ nor shape other people to our liking$ nor mould the world to our wishesbut we can alter internal things$7our desires$ passions$ thoughts$7we can shape our liking to other people$and we can mould the inner world of our own mind in accordance with wisdom$ and so reconcile it tothe outer world of men and things" The turmoil of the world we cannot a%oid$ but the disturbances ofmind we can o%ercome" The duties and difficulties of life claim our attention$ but we can rise abo%e allanxiety concerning them" 'urrounded by noise$ we can yet ha%e a quiet mind8 in%ol%ed inresponsibilities$ the heart can be at rest8 in the midst of strife$ we can know the abiding peace" Thetwenty pieces which comprise this book$ unrelated as some of them are in the letter$ will be found to beharmonious in the spirit$ in that they point the reader towards those heights of self7knowledge and self7conquest which$ rising abo%e the turbulence of the world$ lift their peaks where the *ea%enly 'ilencereigns"

James Allen


9/1923


10/1923

Tale o! Contents

Title *age #

A"thors -ore(ord

Tale o! Contents 11

1. Tr"e /a++iness 1%

$. The 7mmortal &an 1#

%. The 5vercoming o! el! $1

'. The 9ses o! Tem+tation $)

). The &an o! 7ntegrity %1

. Discrimination %)

#. Belie!, the Basis o! Action %

0. The Belie! that aves ')

. Tho"ght and Action '

12. :o"r &ental Attit"de )%


11/1923

Tale o! Contents ;contin"edo 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 passionlessspectator 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 formerlyawake$ nor that he will wake again8 he is a dreamer without knowledge$ nothing more"

The immortal manis as one who has awakened out of his dream$ and he knows that his dream was notan enduring reality$ but a passing illusion" *e is a man with knowledge$ the knowledge of both states7that of persistence$ and that of immortality$7 and is in full possession of himself"

The mortal manli%es in the time or world state of consciousness which begins and ends8 the immortal

manli%es in the cosmic or hea%en state of consciousness$ in which there is neither beginning nor end$but an eternal now" 'uch a man remains poised and steadfast under all changes$ and the death of hisbody will not in any way interrupt the eternal consciousness in which he abides"

@-eferring to the immortal man the author continues

/f such a one it is said$ C*e shall not taste of deathC$ because he has stepped out of the stream ofmortality$ and established himself in the abode of Truth" Bodies$ personalities$ nations$ and worlds passaway$ but Truth remains$ and its glory is undimmed by time"

The immortal man$ then$ is he who has conquered himself8 who no longer identifies himself with theself7seeking forces of the personality$ but who has trained himself to direct those forces with the hand ofa master$ and so has brought them into harmony with the causal energy and source of all things"

The fret and fe%er of life has ceased$ doubt and fear are cast out$ and death is not for him who hasrealized the fadeless splendor of that life of Truth by ad?usting heart and mind to the eternal andunchangeable %erities"


18/1923

@Additional notes


19/1923

%. The 5vercoming o! el!

&any people ha%e %ery confused and erroneous ideas concerning the terms Cthe o%ercoming of selfC$Cthe eradication of desireC$ and Cthe annihilation of the personality"C 'ome Dparticularly the intellectualwho are prone to theoriesE regard it as a metaphysical theory altogether apart from life and conduct8while others conclude that it is the crushing out of all life$ energy and action$ and the attempt to idealizestagnation and death" These errors and confusions$ arising as they do in the minds of indi%iduals$ canonly be remo%ed by the indi%iduals themsel%es8 but perhaps it may make their remo%al a little lessdifficult Dfor those who are seeking TruthE by presenting the matter in another way"

The doctrine of the o%ercoming or annihilation of self is simplicity itself8 indeed$ so simple$ practical$and close at hand is it that a child of fi%e$ whose mind has not yet become clouded with theories$theological schemes and speculati%e philosophies$ would be far more likely to comprehend it than manyolder people who ha%e lost their hold upon simple and beautiful truths by the adoption of complicatedtheories"

The annihilation of self consists in weeding out and destroying all those elements in the soul which leadto di%ision$ strife$ suffering$ disease and sorrow" 9t does not mean the destruction of any good andbeautiful and peace7producing quality"

#or instance$ when a man is tempted to irritability or anger$ and by a great effort o%ercomes the selfishtendency$ casts it from him$ and acts from the spirit of patience and lo%e$ in that moment of self7conquest he practices the annihilation of self"

)%ery noble man practices it in part$ though he may deny it in his words$ and he who carries out thispractice to its completion$ eradicating e%ery selfish tendency until only the di%inely beautiful qualitiesremain$ he is said to ha%e annihilated the personality Dall the personal elementsE and to ha%e arri%ed at

Truth"

The self which is to be annihilated is composed of the following ten worthless and sorrow7producingelements

L"st /atred Avarice el!>ind"lgence el!>seeking

anity *ride Do"t Dark elie! Del"sion

9t is the total abandonment$ the complete annihilation of these ten elements$ for they comprise the bodyof desire" /n the other hand it teaches the culti%ation$ practice$ and preser%ation of the following tendi%ine qualities

*"rity Love /"mility el!>reliance el!>sacri!ice

*atience 6isdom 4no(ledge -earlessness Com+assion

These comprise the Body of Truth$ and to li%e entirely in them is to be a doer and knower of the Truth$ isto be an embodiment of Truth" The combination of the ten elements is called 'elf or the +ersonality8 thecombination of the ten qualities produces what is called Truth8 the 9mpersonal8 the abiding$ real andimmortal &an"


20/1923

9t will thus be seen that it is not the destruction of any noble$ true$ and enduring quality that is taught$ butonly the destruction of those things that are ignoble$ false and e%anescent"

>either is this o%ercoming of self the depri%ation of gladness$ happiness and ?oy$ but rather is it the

constant possession of these things by li%ing in the ?oy7begetting qualities"9t is the abandonment of the lust for en?oyment$ but not of en?oyment itself8 the destruction of the thirstfor pleasure$ but not of pleasure itself8 the annihilation of the selfish longing for lo%e$ and power$ andpossessions themsel%es"

9t is the preser%ation of all those things which draw and bind men together in unity and concord$ and$ farfrom idealizing stagnation and death$ urges men to the practice of those qualities which lead to thehighest$ noblest$ most effecti%e$ and enduring action"

*e whose actions proceed from some or all of the ten elements wastes his energies upon negations$ and

does not preser%e his soul8 but he whose actions proceed from some or all of the ten qualities$ he trulyand wisely acts and so preser%es his soul"

*e who li%es largely in the ten earthly elements$ and who is blind and deaf to the spiritual %erities$ willfind no attraction in the doctrine of self7surrender$ for it will appear to him as the complete extinction ofhis being8 but he who is endea%oring to li%e in the ten hea%enly qualities will see the glory and beauty ofthe doctrine$ and will know it as the foundation of !ife )ternal" *e will also see that when menapprehend and practice it$ industry$ commerce$ go%ernment$ and e%ery worldly acti%ity will be purified8and action$ purpose and intelligence$ instead of being destroyed$ will be intensified and enlarged$ butfreed from strife and pain"


21/1923


22/1923

@Additional notes


23/1923

'. The 9ses o! Tem+tation

The soul$ in its ?ourney towards perfection$ passes through three distinct stages" The first is the animalstage$ in which the man is content to li%e$ in the gratification of his senses$ unawakened to theknowledge of sin$ or of his di%ine 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 di%inetendencies ha%ing become awakened to the consciousness of both" 9t is during this stage that temptationplays its part in the progress of the soul"

9t is a stage of continual fighting$ of falling and rising$ of sinning and repenting$ for the man$ still lo%ing$and reluctant to lea%e$ the gratifications in which he has so long li%ed$ yet also aspires to the purity andexcellence of the spiritual state$ and he is continually mortified by an undecided choice"

(rged on by the di%ine 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 abo%e both sinand temptation$ and enters into peace"

Temptation$ like contentment in sin$ is not a lasting condition$ as the ma?ority of people suppose8 it is apassing phase$ an experience through which the soul must pass8 but as to whether a man will passthrough that condition in this present life$ and realize holiness and hea%enly rest here and now$ willdepend entirely upon the strength of his intellectual and spiritual exertions$ and upon the intensity andardor with which he searches for Truth"

Temptation$ with all its attendant torments can be o%ercome here and now$ but it can only be o%ercomeby knowledge" 9t is a condition of darkness or of semi7darkness" 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 willconquer it$ and will rest from his long tra%ail8 but while he remains in ignorance$ attention to religiousobser%ances$ and much praying and reading of 'cripture will fail to bring him peace"

9f a man goes out to conquer an enemy$ knowing nothing of his enemy;s strength$ tactics$ or place ofambush$ he will not only ignominiously fail$ but will speedily fall into the hands of the enemy"

*e who would o%ercome his enemy the tempter$ must disco%er his stronghold and place of concealment$and must also find out the unguarded gates in his own fortress where his enemy effects so easy an

entrance"

This necessitates continual meditation$ ceaseless watchfulness$ and constant and rigid introspectionwhich lays bare$ before the spiritual eyes of the tempted one$ the %ain and selfish moti%es of his soul"This is the holy warfare of the saints8 it is the fight upon which e%ery soul enters when it awakens out ofits long sleep of animal indulgence"


24/1923

&en fail to conquer$ and the fight is indefinitely prolonged$ because they labour$ almost uni%ersally$under two delusions first$ that all temptations come from without8 and second$ that they are temptedbecause of their goodness"

While a man is held in bondage by these two delusions$ he will make no progress8 when he has shaken

them off$ he will pass on rapidly from %ictory to %ictory$ and will taste of spiritual ?oy and rest"Two searching truths must take the place of these two delusions$ and those truths are first$ that alltemptation comes from within8 and second$ that a man is tempted because of the e%il that is within him"The idea that Fod$ a de%il$ e%il spirits$ or outward ob?ects are the source of temptation must be dispelled"

The source and cause of all temptation is in the inward desire8 that being purified or eliminated$ outwardob?ects and extraneous powers are utterly powerless to mo%e the soul to sin or to temptation" Theoutward ob?ect is merely the occasion of the temptation$ ne%er the cause8 this is in the desire of the onetempted"

9f the cause existed in the ob?ect$ all men would be tempted alike$ temptation could ne%er be o%ercome$and men would be hopelessly doomed to endless torment8 but seated$ as it is$ in his own desires$ he hasthe remedy in his own hands$ and can become %ictorious o%er 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 toregard as unholy" These desires may lie asleep for a long time$ and the man may think that he has got ridof them$ when suddenly$ on the presentation of an outward ob?ect$ the sleeping desire wakes up andthirsts of immediate gratification8 and this is the state of temptation"

The good in a man is ne%er tempted" Foodness destroys temptation" 9t is the e%il in a man that is arousedand tempted" The measure of a man;s temptations is the exact register of his own unholiness" As a manpurifies his heart$ temptation ceases$ for when a certain unlawful desire has been taken out of the heart$the ob?ect which formerly appealed to it can no longer do so$ but becomes dead and powerless$ for thereis nothing left in the heart that can respond to it"

The honest man cannot be tempted to steal$ let the occasion be e%er so opportune8 the man of purifiedappetites cannot be tempted to gluttony and drunkenness$ though the %iands and wines be the mostluscious8 he of an enlightened understanding$ whose mind is calm in the strength of inward %irtue$ canne%er be tempted to anger$ irritability or re%enge$ and the wiles and charms of the wanton fall upon thepurified heart as empty meaningless shadows"

Temptation shows a man ?ust where he is sinful and ignorant$ and is a means of urging him on to higheraltitudes of knowledge and purity" Without temptation the soul cannot grow and become strong$ therecould be no wisdom$ no real %irtue8 and though there would be lethargy and death$ there could be nopeace and no fullness of life" When temptation is understood and conquered$ perfection is assured$ andsuch perfection may become any man;s who is willing to cast e%ery selfish and impure desire by whichhe is possessed$ into the sacrificial fire of knowledge"

!et men$ therefore$ search diligently for Truth$ realizing that while they are sub?ect to temptation$ theyha%e not comprehended Truth$ and ha%e much to learn"


25/1923

=ou who are tempted know$ then$ that you are tempted of yoursel%es" C#or e%ery man is tempted whenhe is drawn away of his own lusts$C says the Apostle James"

=ou are tempted because you are clinging to the animal within you and are unwilling to let go8 because

you are li%ing in the false mortal self which is e%er de%oid of all true knowledge$ knowing nothing$seeking nothing$ but its own immediate gratification$ ignorant of e%ery Truth$ and of e%ery di%ine+rinciple"

[)omment: 6abbi hneur alman of Liadi, the /lter 6ebbe has referred in efer +ana to

a person having an /nimal oul [#efesh Beheimit' and a &ivine oul [#efesh lo!it

constantl challenging one another li!e ; lawers and what the man decides is the Free

(ill of his 4udge within" stained years

6ith (ild red !eet.@

9n that false self lies the germ of e%ery suffering$ the blight of e%ery hope$ the substance of e%ery grief"When you are ready to gi%e it up8 when you are willing to ha%e 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 ofself7knowledge and self7mastery8 you will become conscious of the god within you$ of that di%ine naturewhich$ seeking no gratification$ abides in a region of perpetual ?oy and peace where suffering cannotcome and where temptation can find no foothold"

)stablishing yourself$ day by day$ more and more firmly in that inward i%inity$ the time will at lastcome when you will be able to say with *im whom millions worship$ few understand and fewer stillfollow$ 7 CThe +rince of this world cometh and hath nothing in me"C


26/1923


27/1923

@Additional >otes


28/1923

). The &an o! 7ntegrity

There are times in the life of e%ery 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 thefiery trial decides as to whether he has sufficient strength to li%e as a man of Truth$ and ?oin the company

of the free$ or shall still remain a sla%e and a hireling to the cruel taskmaster$ 'elf"

'uch times of trial generally assume the form of a temptation to do a wrong thing and continue incomfort and prosperity$ or to stand by what is right and accept po%erty and failure8 and so powerful isthe trial that$ to the tempted one$ it plainly appears on the face of things as though$ if he chooses thewrong$ his material success will be assured for the remainder of his life$ but if he does what is right$ hewill be ruined for e%er"

#requently the man at once quails and gi%es way before this appalling prospect which the +ath of-ighteousness seems to hold out for him$ but should he pro%e sufficiently strong to withstand thisonslaught of temptation$ then the inward seducer the spirit of self$ assumes the grab of an Angel of

!ight$ and whispers$ CThink of your wife and children8 think of those who are dependent upon you8 willyou bring them down to disgrace and star%ation


29/1923

'lander$ 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 pro%e his innocence"

*is innocence and integrity alone are a sufficient answer to all that hatred may attempt against him" >orcan he e%er be subdued by the forces of darkness$ ha%ing subdued all those forces within himself8 but he

turns all e%il things to good account 7 out of darkness he brings light$ out of hatred lo%e$ out of dishonorhonor8 and slanders$ en%ies$ and misrepresentations only ser%e to make more bright the ?ewel of Truthwithin him$ and to glorify his high and holy destiny"

!et the man of integrity re?oice and be glad when he is se%erely tried8 let him be thankful that he hasbeen gi%en an opportunity of pro%ing his loyalty to the noble principles which he has espoused8 and lethim think C>ow is the hour of holy opportunityG >ow is the day of triumph for TruthG Though 9 lose thewhole world 9 will note desert the rightGC 'o thinking$ he will return good for e%il$ and will thinkcompassionately of the wrong7doer"

The slanderer$ the backbiter$ and the wrong7doer may seem to succeed for a time$ but the !aw of Justice

pre%ails8 the man of integrity may seem to fail for a time$ but he is in%incible$ and in none of the worlds$%isible or in%isible$ can there be forged a weapon that shall pre%ail against him"


30/1923


31/1923

@Additional >otes


32/1923

. Discrimination

There is one quality which is pre7eminently necessary to spiritual de%elopment$ the quality ofdiscrimination"

A man;s spiritual progress will be painfully slow and uncertain until there opens with him the e you ofdiscrimination$ for without this testing$ pro%ing$ searching quality$ he will but grope in the dark$ will beunable to distinguish the real from the unreal$ the shadow from the substance$ and will so confuse thefalse with the true as to mistake the inward promptings of his animal nature for those of the spirit ofTruth"

A blind man left in a strange place may go grope his way in darkness$ but not without much confusionand many painful falls and bruising" Without discrimination a man is mentally blind$ and his life is apainful groping in darkness$ a confusion in which %ice and %irtue are indistinguishable one from theother$ where facts are confounded with truths8 opinions with principles$ and where ideas$ e%ents$ men$and things appear to be out of all relation to each other"

A man;s mind and life should be free from confusion" *e should be prepared to meet e%ery mental$material and spiritual difficulty$ and should not be inextricably caught Das many areE in the meshes ofdoubt$ indecision and uncertainty when troubles and so7called misfortunes come along" *e should befortified against e%ery emergency that can come against him8 but such mental preparedness and strengthcannot be attained in any degree without discrimination$ and discrimination can only be de%eloped bybringing into play and constantly exercising the analytical faculty"

&ind$ like muscle$ is de%eloped by use$ and the assiduous exercise of the mind in any gi%en directionwill de%elop$ in that direction$ mental capacity and power" The merely critical faculty is de%eloped andstrengthened by continuously comparing and analyzing the ideas and opinions of others"

But discrimination is something more and greater than criticism8 it is a spiritual quality from which thecruelty and egotism which so frequently accompany criticism are eliminated$ and by %irtue of which aman sees things as they are$ and not as he would like them to be"

iscrimination$ being a spiritual quality$ can only be de%eloped by spiritual methods$ namely$ byquestioning$ examining$ and analyzing one;s own ideas$ opinions$ and conduct" The critical$ fault findingfaculty must be withdrawn from its merciless application to the opinions and conduct of others$ andmust be applied$ with undiminished se%erity$ to oneself"

A man must be prepared to question his e%ery opinion$ his e%ery thought$ and his e%ery line of conduct$

and rigorously and logically test them8 only in this way can the discrimination which destroys confusionwill be de%eloped"

Before a man can enter upon such mental exercise$ he must make himself of a teachable spirit" This doesnot mean that he must allow himself to be led by others8 it means that he must be prepared to yield upany cherished thoughts to which he clings$ if it will not bear the penetrating light of reason$ if it shri%elsup before the pure flames of searching aspirations"


33/1923

The man who says$ C9 am rightGC and who refuses to question his position in order to disco%er whetherhe is right$ will continue to follow the line of his passions and pre?udices$ and will not acquirediscrimination"

The man who humbly asks$ CAm 9 right


34/1923


35/1923

@Additional >otes


36/1923

#. Belie!, the Basis o! 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 sal%ation or regeneration$ and Buddhadefinitely taught that 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 go%ern and conducthimself$ has not yet comprehended the simplest rudiments of Truth"

Belief as laid down by the Freat 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 mind isshown in the life" )%ery man acts$ thinks$ li%es in exact accordance with the belief which is rooted in hisinnermost being$ and such is the mathematical nature of the laws which go%ern mind that it isasol"tely im+ossile !or anyone to elieve in t(o o++osing conditions at the same time " #or

instance$ it is impossible to belie%e in ?ustice and in?ustice$ hatred and lo%e$ peace and strife$ self andtruth" )%ery man belie%es in one or the other of these opposites$ ne%er in both$ and the daily conduct ofe%ery man indicates the nature of his belief" The man who belie%es in ?ustice$ who regards it as aneternal and indestructible +rinciple$ ne%er boils o%er with righteous indignation$ does not grow cynicaland pessimistic o%er the inequalities of life$ and remains calm and untroubled through all trials anddifficulties" 7t is im+ossile !or him to act other(ise, !or he elieves that "stice reigns, and that,there!ore, all that is called in"stice is !leeting and ill"sory"

The man who is continually getting enraged o%er the in?ustice of his fellow men$ who talks abouthimself being badly treated$ or who mourns o%er the lack of ?ustice in the world around him$ shows byhis conduct$ his attitude of mind$ that he belie%es in in?ustice"

*owe%er he may protest to the contrary$ in his innermost heart he belie%es that confusion and chaos aredominant in the uni%erse$ the result being that he dwells in misery and unrest$ and his conduct is faulty"

Again$ he who belie%es in lo%e$ in its stability and power$ practices it under all circumstances$ ne%erde%iates from it$ and bestows it alike upon enemies as upon friends"

*e who slanders and condemns$ who speaks disparagingly of others$ or regards them with contempt$belie%es not in lo%e$ but hatred8 all his actions pro%e it$ e%en though with tongue or pen he may eulogizelo%e"

The belie%er in peace is known by his peaceful conduct" 9t is impossible for him to engage in strife" 9fattacked he does not retaliate$ for he has seen the ma?esty of the angel of peace$ and he can no longerpay homage to the demon of strife" The stirrer7up of strife$ the lo%er of argument$ he who rushes intoself7defense upon any or e%ery pro%ocation$ belie%es in strife$ and will ha%e naught to do with peace"

#urther$ he who belie%es in Truth renounces himself7 that is$ he refuses to centre his life in thosepassions$ desires$ and characteristics which cra%e only their own gratification$ and by thus renouncing hebecomes steadfastly fixed in Truth$ and li%es a wise$ beautiful$ and blameless life"


37/1923

The belie%er in self is known by his daily indulgences$ gratifications$ and %anities$ and by thedisappointments$ sorrows$ and mortifications which he continually suffers"

The belie%er in Truth does not suffer$ for he has gi%en up that self which is the cause of such suffering"

9t will be seen by the foregoing that e%ery man belie%es either in permanent and eternal +rinciplesdirecting human life towards law and harmony$ or in the negation of those +rinciples$ with the resultantchaos in human affairs and in his own life"

Belief in the di%ine +rinciples of Justice$ 0ompassion$ !o%e$ constitutes the right belief laid down byBuddha as being the basis of right conduct$ and also the belief unto sal%ation as emphasized in the0hristian 'criptures$ for he who so belie%es cannot do otherwise than build his whole life upon thesePrinciples, and so purifies his heart, and perfects his life.

Belief in the negation of this di%ine principle constitutes what is called in all religious unbelief and this

unbelief is manifested as a sinful$ troubled$ and imperfect life"Where there is -ight Belief there is a blameless and perfect life8 where there is false belief there is sin$there is sorrow$ the mind and life are improperly go%erned$ and there is affliction and unrest" CBy theirfruits you shall know them"C

There is much talk about$ Cbelief in Jesus$C but what does belief in Jesus mean< 9t means belief in hiswords$ in the +rinciples he enunciated7 and li%ed$ in his commandments and in his exemplary life ofperfection"


38/1923

we belie%e" 6hen o"r elie! in a thing ceases, (e can no longer cling to or +ractice it it !alls a(ay!rom "s as a garment o"t>(orn.

&en cling to their lusts$ and lies$ and %anities$ because they belie%e in them$ belie%e there is gain andhappiness in them" When they transfer their belief to the di%ine qualities of purity and humility$ those

sins trouble them no more"&en are sa%ed from error by belief in the supremacy of Truth" They are sa%ed from sin by belief in*oliness or +erfection" They are sa%ed from e%il by belief in Food$ for e%ery belief is manifested in thelife"

9t is not necessary to inquire as to a man;s theological belief$ for that is of little or no account$ for whatcan it a%ail a man to belie%e that Jesus died for him$ or that Jesus is Fod$ or that he is C?ustified by faith$Cif he continues to li%e in his lower$ sinful natureotes


44/1923

. Tho"ght and Action

As the fruit to the tree and the water to the spring$ so is action to thought" 9t does not come intomanifestation suddenly and without a cause" 9t is the result of a long and silent growth8 the end of ahidden 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 ha%e long workedtogether in secret to produce the phenomenon8 and the beautiful acts of enlightenment and the darkdeeds of sin are both the ripened effects of trains of thought which ha%e long been harbored in the mind"

The sudden falling$ when greatly tempted$ into some grie%ous sin by one who was belie%ed$ and whoprobably belie%ed himself$ to stand firm$ is seen neither to be a sudden nor a causeless thing when thehidden process of thought which led up to it are re%ealed" The falling was merely the end$ theoutworking$ the finished result of what commenced in the mind probably years before" The man hadallowed a wrong thought to enter his mind8 and a second and a third time he had welcomed it$ andallowed it to nestle in his heart" Fradually he became accustomed to it$ and cherished$ and fondled$ andtended it8 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 ha%e 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 underminehis character"

When it is seen that all sin and temptation are the natural outcome of the thoughts of the indi%idual$ theway to o%ercome sin and temptation becomes plain$ and its achie%ement a near possibility$ and$ sooneror later$ a certain reality"

9f a man will admit$ cherish$ and brood upon thoughts that are pure and good$ those thoughts$ ?ust as

surely as the impure$ will grow and gather force$ and will at last attract to themsel%es the opportunitieswhich will enable them to ripen into act"

CThere is nothing hidden that shall not be re%ealed$C and e%ery thought that is harbored in the mindmust$ by %irtue of the impelling force which is inherent in the uni%erse$ at last blossom into act good orbad according to its nature"

The di%ine Teacher and the sensualist are both the product of their own thoughts$ and ha%e become whatthey are as the result of the seeds of thought which they ha%e implanted$ are allowed to fall$ into thegarden of the heart$ and ha%e afterwards watered$ tended$ and culti%ated"

!et no man think he can$ o%ercome sin and temptation by wrestling with opportunity8 he can onlyo%ercome them by purifying his thoughts8 and if he will$ day by day$ in the silence of his soul$ and in theperformance of his duties$ strenuously o%ercome all erroneous inclination$ and put in its place thoughtsthat are true and that will endure the light$ opportunity to do e%il will gi%e place to opportunity foraccomplishing good$ for a man can only attract that to him which is in harmony with his nature$ and notemptation can gra%itate to a man unless there is that in his heart which is capable of responding to it"


45/1923


46/1923


47/1923


48/1923

12. :o"r &ental Attit"de

As a being of thought$ your dominant mental attitude will determine your condition in life" 9t will also bethe gauge of your knowledge and the measures of your attainment" The so7called limitations of yournature are the boundary lines of your thoughts8 they are self7erected fences$ and can be drawn to a

narrower circle$ extended to a wider$ or be allowed to remain"

=ou are the thinker of your thoughts and as such you are the maker of yourself and condition" Thought iscausal and creati%e$ and appears in your character and life in the form of results" There are no accidentsin your life" Both its harmonies and antagonisms are the responsi%e echoes of your thoughts" A manthinks$ and his life appears"

9f your dominant mental attitude is peaceable and lo%able$ bliss and blessedness will follow you8 if it beresistant and hateful$ trouble and distress will cloud your pathway" /ut of ill7will will come grief anddisaster8 out of good7will$ healing and reparation"

=ou imagine your circumstances as being separate from yourself$ but they are intimately related to yourthought world" >othing appears without an adequate cause" )%erything that happens is ?ust" >othing isfated$ e%erything is formed"

As you think$ you tra%el8 as you lo%e$ you attract" =ou are today where your thoughts ha%e brought you8you will be tomorrow where your thoughts take you"

=ou cannot escape the result of your thoughts$ but you can endure and learn$ can accept and be glad"

=ou will always come to the place where your lo%e Dyour most abiding and intense thoughtE can recei%eits measure of gratification" 9f your lo%e be base$ you will come to a base place8 if it be beautiful$ you

will come to a beautiful place"

=ou can alter your thoughts$ and so alter your condition" 'tri%e to percei%e the %astness and grandeur ofyour responsibility" =ou are powerful$ not powerless" =ou are as powerful to obey as you are to disobey8as strong to be pure as to be impure8 as ready for wisdom as for ignorance" =ou can learn what you will$can remain as ignorant as you choose"

9f you lo%e knowledge you will obtain it8 if you lo%e wisdom you will secure it8 if you lo%e purity youwill realize it" All things await your acceptance$ and you choose by the thoughts which you entertain"

A man remains ignorant because he lo%es ignorance$ and chooses ignorant thoughts8 a man becomes

wise because he lo%es wisdom and chooses wise thoughts" >o man is hindered by another8 he is onlyhindered by himself" >o man suffers because of another8 he suffers only because of himself" By thenoble Fateway of +ure Thought you can enter the highest *ea%en8 by the ignoble doorway of impurethought you can descend into the lowest hell"

=our mental attitude towards others will faithfully react upon yourself$ and will manifest itself in e%eryrelation of your life" )%ery impure and selfish thought that you send out comes back to you in your


49/1923

circumstances in some form of suffering8 e%ery pure and unselfish thought returns to you in some formof blessedness" =our circumstances are effects of which the cause is inward and in%isible"

As the father7mother of your thoughts you are the maker of your state and condition" When you knowyourself$ you will percei%e$ that e%ery e%ent 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 andblind tool of circumstances$ and will become the strong and seeing master"


50/1923


51/1923

@Additional >otes


52/1923

11. o(ing and =ea+ing

Fo into the fields and country lanes in the spring7time$ and you will see farmers and gardeners busysowing seeds in the newly prepared soil" 9f you were to ask any one of those gardeners or farmers whatkind 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 CexpectC at all$ that it is a matter of common knowledge that his producewill be of the kind which he is sowing$ and that he is sowing wheat$ or barley$ or turnips$ as the case maybe$ in order to reproduce that particular kind"

)%ery fact and process in >ature contains a moral lesson for the wise man" There is no law in the worldof >ature around us which is not to be found operating with the same mathematical certainty in the mindof man and in human life" All the parables of Jesus are illustrati%e of this truth$ and are drawn from thesimple facts of >ature" There is a process of seed7sowing in the mind and life a spiritual sowing whichleads to a har%est according to the kind of seed sown" Thoughts$ words$ and acts are seeds sown$ and$ bythe in%iolable law of things$ they produce after their kind"

The man who thinks hateful thoughts brings hatred upon himself" The man who thinks lo%ing thoughtsis lo%ed" The man whose thoughts$ words and acts are sincere$ is surrounded by sincere friends8 theinsincere man is surrounded by insincere friends" The man who sows wrong thoughts and deeds$ andprays that Fod will bless him$ is in the position of a farmer who$ ha%ing sown tares$ asks Fod to bringforth for him a har%est of wheat"

@That (hich yo" so(, yo" rea+ see yonder !ields

The sesam"m (as sesam"m, the corn

6as corn the silence and the darkness kne(

o is a mans !ate orn.@

@/e cometh rea+er o! the things he so(ed.@

/e (ho (o"ld e lest, let him scatter lessings./e (ho (o"ld e ha++y, let him consider the ha++iness o! others.

Then there is another side to this seed sowing" The farmer must scatter all his seed upon the land$ andthen lea%e it to the elements" Were he to co%etously hoard his seed$ he would lose both it and hisproduce$ for his seed would perish" 9t perishes when he sows it$ but in perishing it brings forth a greatabundance"

'o in life$ we get by gi%ing8 we grow rich by scattering" The man who says he is in possession ofknowledge which he cannot gi%e out because the world is incapable of recei%ing it$ either does notpossess such knowledge$ or$ if he does$ will soon be depri%ed of it 7 if he is not already so depri%ed" To

hoard is to lose8 to exclusi%ely retain is to be dispossessed"

)%en the man who would increase his material wealth must be willing to part with Din%estE what littlecapital he has$ and then wait for the increase" 'o long as he retains his hold on his precious money$ hewill not only remain poor$ but will be growing poorer e%eryday" *e will$ after all$ lose the thing he lo%es$and will lose it without increase" But if he wisely lets it go8 if$ like the farmer$ he scatters his seeds ofgold$ then he can faithfully wait for$ and reasonably expect$ the increase"


53/1923

&en are asking Fod to gi%e them peace and purity$ and righteousness and blessedness$ but are notobtaining these things8 and why not< Because they are not practicing them$ not sowing them" 9 onceheard a preacher pray %ery earnestly for forgi%eness$ and shortly afterwards$ in the course of his sermon$he called upon his congregation to Cshow no mercy to the enemies of the church"C 'uch self7delusion ispitiful$ and men ha%e yet to learn that the way to obtain peace and blessedness is to scatter peaceful and

blessed thoughts$ words$ and deeds"&en belie%e that they can sow the seeds of strife$ impurity$ and unbrotherliness$ and then gather in a richhar%est of peace$ purity and concord by merely asking for it" What more pathetic sight than to see anirritable and quarrelsome man praying for peace" &en reap that which they sow$ and any man can reapall blessedness now and at once$ if he will put aside selfishness$ and sow broadcast the seeds ofkindness$ gentleness$ and lo%e"

9f a man is troubled$ perplexed$ sorrowful$ or unhappy$ let him ask

@6hat mental seeds have 7 een so(ing@

@6hat seeds am 7 so(ing@@6hat have 7 done !or others@

@6hat is my attit"de to(ards others@

@6hat seeds o! tro"le and sorro( and "nha++iness have 7 so(n that 7 sho"ld th"s

rea+ these itter (eeds@

!et him seek within and find$ and ha%ing found$ let him abandon all the seeds of self$ and sow$henceforth$ only the seeds of Truth"

!et him learn of the farmer the simple truths of wisdom"


54/1923


55/1923

@Additional >otes


56/1923

1$. The =eign o! La(

The little party gods ha%e had their day" The arbitrary gods$ creatures of human caprice and ignorance$are falling into disrepute" &en ha%e quarreled o%er and defended them until they ha%e grown weary ofthe strife$ and now$ e%erywhere$ they are relinquishing and breaking up these helpless idols of their long

worship"

The god of re%enge$ hatred and ?ealousy$ who gloats o%er the downfall of his enemies8 the partial godwho gratifies all our narrow and selfish desires8 the god who sa%es only the creatures of his particularspecialcreed8 the god of exclusi%eness and fa%oritism8 such were the gods Dmiscalled by us FodE of our soul;sinfancy$ gods base and foolish as oursel%es$ the fabrications of our selfish self"

And we relinquished our petty gods with bitter tears and misgi%ings$ and broke our idols with bleedinghands" But in so doing we did not lose sight of Fod8 nay we drew nearer to the great$ silent *eart of!o%e" estroying the idols of self$ we began to comprehend somewhat of the +ower which cannot be

destroyed$ and entered into a wider knowledge of the Fod of !o%e$ of +eace$ of Joy8 the Fod in whomre%enge and partiality cannot exist8 the Fod of !ight$ from whose presence the darkness of fear anddoubt and selfishness cannot choose but flee"

We ha%e reached one of those epochs in the world;s progress which witnesses the passing of the falsegods8 the gods of human selfishness and human illusion" The new7old re%elation of one uni%ersalimpersonal Truth has again dawned upon the world$ and its searching light has carried consternation tothe perishable gods who take shelter under the shadow of self"

&en ha%e lost faith in a god who can be ca?oled$ who rules arbitrarily and capriciously$ sub%erting thewhole order of things to gratify the wishes of his worshippers$ and are turning$ with a new light in their

eyes and a new ?oy in their hearts$ to the Fod of !aw"

And to *im they turn$ not for personal happiness and gratification$ but for knowledge$ forunderstanding$ for wisdom$ for liberation from the bondage of self" And thus turning$ they do not seek in%ain$ nor are they sent away empty and discomfited"

They find within themsel%es the reign of !aw$ that e%ery thought$ e%ery impulse$ e%ery act and wordbrings about a result in exact accordance with its own nature8 that thoughts of lo%e bring about beautifuland blissful conditions$ that hateful thoughts bring about distorted and painful conditions$ that thoughtsand acts good and e%il are weighed in the faultless balance of the 'upreme !aw$ and recei%e their equalmeasure of blessedness on the one hand$ and misery on the other" And thus finding they enter a new

+ath$ the +ath of /bedience to the !aw"

)ntering that +ath they no longer accuse$ no longer doubt$ no longer fret and despond$ for they knowthat Fod is right$ the uni%ersal laws are right$ the cosmos is right$ and that they themsel%es are wrong$ ifwrong there is$ and that their sal%ation depends upon themsel%es$ upon their own efforts$ upon theirpersonal acceptance of that which is good and deliberate re?ection of that which is e%il" >o longermerely hearers$ they become doers of the Word$ and they acquire knowledge$ they recei%e


57/1923


58/1923

0linging to one;s selfish inclinations means the drawing about one;s soul clouds of pain and sorrowwhich darken the light of Truth8 the shutting out of oneself from all real blessedness8 for Cwhatsoe%er aman sows that shall he also reap"C

Ierily the !aw reigns$ and reigns for e%er$ and Justice and !o%e are its eternal ministers


59/1923

@Additional >otes


60/1923

1%. The "+reme J"stice

The material uni%erse is maintained and preser%ed by the equilibrium of its forces"

The moral uni%erse is sustained and protected by the perfect balance of its equi%alents"

As in the physical world >ature abhors a %acuum$ so in the spiritual world disharmony is annulled"

(nderlying the disturbances and destructions of >ature$ and behind the mutability of its forms$ thereabides the eternal and perfect mathematical symmetry8 and at the heart of life$ behind all its pain$uncertainty$ and unrest$ there abide the eternal harmony$ the unbroken peace$ and in%iolable Justice"

9s there$ then$ no in?ustice in the uni%erse< There is in?ustice$ and there is not" 9t depends upon the kindof life and the state of consciousness from which a man looks out upon the world and ?udges" The manwho li%es in his passions sees in?ustice e%erywhere8 the man who has o%ercome his passions$ sees theoperations of Justice in e%ery department of human life" 9n?ustice is the confused$ fe%erish dream of

passion$ real enough to those who are dreaming it8 Justice is the permanent reality in life$ gloriously%isible to those who ha%e wakened out of the painful nightmare of self"

The i%ine /rder cannot be percei%ed until passion and self are transcended8 the #aultless Justicecannot be apprehended until all sense of in?ury and wrong is consumed in the pure flames of all7embracing !o%e"

The man who thinks$ C9 ha%e been slighted$ 9 ha%e been in?ured$ 9 ha%e been insulted$ 9 ha%e been treatedun?ustly$C cannot know what Justice is8 blinded by self$ he cannot percei%e the pure +rinciples of Truth$and brooding upon his wrongs$ he li%es in continual misery"

9n the region of passion there is a ceaseless conflict of forces causing suffering to all who are in%ol%ed inthem" There is action and reaction$ deed and consequence$ cause and effect8 and within and abo%e all isthe i%ine Justice regulating the play of forces with the utmost mathematical accuracy$ balancing causeand effect with the finest precision" But this Justice is not percei%ed 7 cannot be percei%ed 7 by thosewho are engaged in the conflict8 before this can be done$ the fierce warfare of passion must be leftbehind"

The world of passion is the abode of schisms$ quarrellings$ wars$ law7suits$ accusations$ condemnations$impurities$ weaknesses$ follies$ hatreds$ re%enges$ and resentments" *ow can a man percei%e Justice orunderstand Truth who is e%en partly in%ol%ed in the fierce play of its blinding elements< As well expecta man caught in the flames of a burning building to sit down and reason out the cause of the fire"

9n this realm of passion$ men see in4ustice in the actions of others because, seeing onl immediateappearances, the regard ever act as standing b itself, undetached from cause and conse>uence"


61/1923

A boy beats a defenseless animal$ then a man beats the defenseless boy for his cruelty$ then a strongerman attacks the man for his cruelty to the boy" )ach belie%es the other to be un?ust and cruel$ andhimself to be ?ust and humane8 and doubtless most of all would the boy ?ustify his conduct toward theanimal as altogether necessary" Thus does ignorance keep ali%e hatred and strife8 thus do men blindlyinflict suffering upon themsel%es$ li%ing in passion and resentment$ and not finding the true way in life"

*atred is met with hatred$ passion with passion$ strife with strife" The man who kills is himself killed8the thief who li%es by depri%ing others is himself depri%ed8 the beast that preys on others is hunted andkilled8 the accuser is accused$ the condemner is condemned$ the denouncer is persecuted"

@By this the slayers kni!e doth sta himsel!

The "n"st "dge has lost his o(n de!ender,

The !alse tong"e dooms its lie, the cree+ing thie! and s+oiler ro to

render.

"ch is the La(.@

+assion$ also has its acti%e and passi%e sides" #ool and fraud$ oppressor and sla%e$ aggressor and

retaliator$ the charlatan and the superstitious$ complement each other$ and come together by theoperation of the !aw of Justice" &en unconsciously cooperate in the mutual production of affliction8Cthe blind lead the blind$ and both fall together into the ditch"C +ain$ grief$ sorrow$ and misery are thefruits of which passion is the flower"

Where the passion7bound soul sees only in?ustice$ the good man$ he who has conquered passion$ seescause and effect$ sees the 'upreme Justice" 9t is impossible for such a man to regard himself as treatedun?ustly$ because he has ceased to see in?ustice" *e knows that no one can in?ure or cheat him$ ha%ingceased to in?ure or cheat himself" *owe%er passionately or ignorantly men may act towards him$ itcannot possibly cause him any pain$ for he knows that whate%er comes to him Dit may be abuse andpersecutionE can only come as the effect of what he himself has formerly sent out"

*e therefore regards all things as good$ re?oices in all things$ lo%es his enemies and blesses them thatcurse him$ regarding them as the blind but beneficent instruments by which he is enabled to pay hismoral debts to the Freat !aw"

The good man$ ha%ing put away all resentment$ retaliation$ self7seeking$ and egotism$ has arri%ed at astate of equilibrium$ and has thereby become identified with the )ternal and (ni%ersal )quilibrium"*a%ing lifted himself abo%e the blind forces of passion$ he understands those forces$ contemplates themwith a calm penetrating insight$ like the solitary dweller upon a mountain who looks down upon theconflict of the storms beneath his feet" #or him$ in?ustice has ceased$ and he sees ignorance and sufferingon the one hand and enlightenment and bliss on the other"

*e sees that not only do the fool and the sla%e need his sympathy$ but that the fraud and the oppressorare equally in need of it$ and so his compassion is extended towards all"

The 'upreme Justice and the 'upreme !o%e are one" 0ause and effect cannot be a%oided8 consequencescannot be escaped"


62/1923

While a man is gi%en to hatred$ resentment$ anger and condemnation$ he is sub?ect to in?ustice as thedreamer to his dream$ and cannot do otherwise than see in?ustice8 but he who has o%ercome those fieryand binding elements$ knows that unerring Justice presides o%er all$ that in reality there is no such thingas in?ustice in the whole of the uni%erse"


63/1923

@Additional >otes


64/1923

1'. The 9se o! =eason

We ha%e heard it said that reason is a blind guide$ and that it draws men away from Truth rather thanleads them to it" 9f this were true$ it were better to remain$ or to become$ unreasonable$ and to persuadeothers so to do" We ha%e found$ howe%er$ that the diligent culti%ation of the di%ine faculty of reasonbrings about calmness and mental poise$ and enables one to meet cheerfully the problems anddifficulties of life"

9t is true there is a higher light than reason8 e%en that of the 'pirit of Truth itself$ but without the aid ofreason$ Truth cannot be apprehended" They who refuse to trim the lamp of reason will ne%er$ while theyso refuse$ percei%e the light of Truth$ for the light of reason is a reflection of that !ight"

-eason is a purely abstract quality$ and comes midway between the animal and di%ine consciousness inman$ and leads$ if rightly employed$ from the darkness of one to the !ight of the other" 9t is true thatreason may be enlisted in the ser%ice of the lower$ self7seeking nature$ but this is only a result of itspartial and imperfect exercise" A fuller de%elopment of reason leads away from the selfish nature$ and

ultimately allies the soul with the highest$ the di%ine"

That spiritual percei%al who$ searching for the *oly Frail of the +erfect !ife$ is again and again

"left alone,

$nd wearyin& 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 tolea%e$ some remnants of his lower nature" *e who will use the light of reason as a torch to search forTruth will not be left at last in comfortless darkness"

"Come, now, and let us reason to&ether, says the )ord* thou&h your sinsbe as scarlet, they shall be as white as snow."

&any men and women pass through untold sufferings$ and at last die in their sins$ because they refuse toreason8 because they cling to those dark delusions which e%en a faint glimmer of the light of reasonwould dispel8 and all must use their reason freely$ fully$ and faithfully$ who would exchange the scarletrobe of sin and suffering for the white garment of blamelessness and peace"

9t is because we ha%e pro%ed and know these truths that we exhort men to

"tread the middle road, whose course

!ri&ht reason traces, and soft uiet smoothes,"

for reason leads away from passion and selfishness into the quiet ways of sweet persuasion and gentleforgi%eness$ and he will ne%er be led astray$ nor will he follow blind guides$ who faithfully adheres tothe Apostolic in?unction$ C+ro%e all things$ and hold fast that which is good"C They$ therefore$ whodespise the light of reason$ despise the !ight of Truth"


65/1923

!arge numbers of people are possessed of the strange delusion that reason is somehow intimatelyconnected with the denial of the existence of Fod"

This is probably due to the fact that those who try to pro%e that there is no Fod usually profess to taketheir stand upon reason$ while those who try to pro%e the re%erse generally profess to take their stand on

faith" 'uch argumentati%e combatants$ howe%er$ are frequently go%erned more by pre?udice than eitherreason or faith$ their ob?ect being not to find Truth$ but to defend and confirm a preconcei%ed opinion"

-eason is concerned$ not with ephemeral opinions$ but with the established truth of things$ and he whois possessed of the faculty of reason in its purity and excellence can ne%er be ensla%ed by pre?udice$ andwill put from him all preconcei%ed opinions as worthless" *e will neither attempt to pro%e nor dispro%e$but after balancing extremes and bringing together all apparent contradictions$ he will carefully anddispassionately weigh and consider them$ and so arri%e at Truth"

-eason is$ in reality$ associated with all that is pure and gentle$ moderate and ?ust" 9t is said of a %iolentman that he is Cunreasonable$C of a kind and considerate man that he is Creasonable$C and of an insane

man that he has Clost his reason"C Thus it is seen that the word is used$ e%en to a great extentunconsciously$ though none the less truly$ in a %ery comprehensi%e sense$ and though reason is notactually lo%e and thoughtfulness and gentleness and sanity$ it leads to and is intimately connected withthese di%ine qualities$ and cannot$ except for purposes of analysis$ be dissociated from them"

-eason represents all that is high and noble in man" 9t distinguishes him from the brute which blindlyfollows its animal inclinations$ and ?ust in the degree that man disobeys the %oice of reason and followshis inclinations does he become brutish"

As &ilton says

"+eason in man obscured, or not obeyed,

Immediately inordinate desires

$nd upstart passions catch the &oernment

rom reason, and to seritude reduce

-an till then free."

The following definition of CreasonC from >uttall;s ictionary will gi%e some idea of thecomprehensi%eness of the word

+$/01: 'he cause, &round, principle, or motie of anythin& said or

done* efficient cause* final cause* the faculty of intelli&ence in man*

especially the faculty by which we arrie at necessary truth.

9t will thus be seen that CreasonC is a term$ the breadth of which is almost sufficient to embrace e%enTruth itself$ and Archbishop Trench tells us in his celebrated work /n the 'tudy of Words that the terms-eason and Word Care indeed so essentially one and the same that the Freek language has one word forthem both$C so that the Word of Fod is the -eason of Fod8 and one of the renderings of !ao7Tze;s CTaoCis -eason$ so that in the 0hinese translation of our >ew Testament$ 't"John;s Fospel runs8 C9n thebeginning was the Tao"C


66/1923

To the unde%eloped and uncharitable mind all words ha%e narrow applications$ but as a man enlarges hissympathies and broadens his intelligence$ words become filled with rich meanings and assumecomprehensi%e proportions" !et us therefore cease from foolish quarreling about words$ and$ likereasonable beings$ search for principles and practice those things which make for unity and peace"


67/1923

@Additional >otes


68/1923

1). el!>Disci+line

A man does not li%e until he begins to discipline himself8 he merely exists" !ike an animal he gratifieshis desires and pursues his inclinations ?ust where they may lead him" *e is happy as a beast is happy$because he is not conscious of what he is depri%ing himself8 he suffers as the beast suffers$ because hedoes not know the way out of suffering" *e does not intelligently reflect upon life$ and li%es in a seriesof sensations$ longings$ and confused memories which are unrelated to any central idea or principle"

A man whose inner life is so ungo%erned and chaotic must necessarily manifest this confusion in the%isible conditions of his outer life in the world8 and though for a time$ running with the stream of hisdesires$ he may draw to himself a more or less large share of the outer necessities and comforts of life$he ne%er achie%es any real success nor accomplishes any real good$ and sooner or later worldly failureand disaster are ine%itable$ as the direct result of the inward failure to properly ad?ust and regulate thosemental forces which make the outer life"

Before a man accomplish 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 andtwo are four$ for$ Cout of the heart are the issues of life"C 9f a man cannot go%ern the forces withinhimself$ he cannot hold a firm hand upon the outer acti%ities which form his %isible life" /n the otherhand$ as a man succeeds$ in go%erning himself he rises to higher and higher le%els of power andusefulness 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 awider %ariety of desires$ and experiences a greater intensity of suffering" 9t may be said of such a manthat he is dead$ being truly dead to self7control$ chastity$ fortitude$ and all the nobler qualities whichconstitute life" 9n the consciousness of such a man the crucified 0hrist lies entombed$ awaiting thatresurrection which shall re%i%ify the mortal sufferer$ and wake him up to a knowledge of the realities of

his existence"

With the practice of self7discipline a man begins to li%e$ for he then commences to rise abo%e the inwardconfusion and to ad?ust his conduct to a steadfast centre within himself" *e ceases to follow whereinclination leads him$ reins in the steed of his desires$ and li%es in accordance with the dictates of reasonand wisdom" *itherto his life has been without purpose or meaning$ but now he begins to consciouslymould his own destiny8 he is Cclothed and in his right mind"C

9n the process of self7discipline there are three stages namely8

A< Control B< *"ri!ication C< =elin?"ishment

A man begins to discipline himself by controlling those passions which ha%e hitherto controlled him8 heresists temptation and guards himself against all those tendencies to selfish gratifications which are soeasy and natural$ and which ha%e formerly dominated him" *e brings his appetite into sub?ection$ andbegins to eat as a reasonable and responsible being$ practicing moderation and thoughtfulness in theselection of his food$ with the ob?ect of making his body a pure instrument through which he may li%eand act as becomes a man$ and no longer degrading that body by pandering to gustatory pleasure"


69/1923

*e puts a check upon his tongue$ his temper$ and$ in fact$ his e%ery animal desire and tendency$ and thishe does by referring all his acts to a fixed centre within himself" 9t is a process of li%ing from withinoutward$ instead of$ as formerly$ from without inward" *e concei%es of an ideal$ and$ enshrining thatideal in the sacred recesses of his heart$ he regulates his conduct in accordance with its exaction anddemands"

There is a philosophical hypothesis that at the heart of e%ery atom and e%ery aggregation of atoms in theuni%erse there is a motionless center which is the sustaining source of all the uni%ersal acti%ities" Be thisas it may$ there is certainly in the heart of e%ery man and woman a selfless centre without which theouter man could not be$ and the ignoring of which leads to suffering and confusion" This selfless centerwhich takes the form$ in the mind$ of an ideal of unselfishness and spotless purity$ the attainment ofwhich is desirable$ is man;s eternal refuge from the storms of passion and all the conflicting elements ofhis lower nature" 9t is the -ock of Ages$ the 0hrist within$ the di%ine and immortal in all men"

As a man practices self7control he approximates more and more to this inward reality$ and is less andless swayed by passion and grief$ pleasure and pain$ and li%es a steadfast and %irtuous life$ manifesting

manly strength and fortitude"The restraining of the passions$ howe%er$ is merely the initial stage in self7discipline$ and is immediatelyfollowed by the process of +urification" By this a man so purifies himself as to take passion out of theheart and mind altogether8 not merely restraining it when it rises within him$ but pre%enting it fromrising altogether" By merely restraining his passions a man can ne%er arri%e at peace$ can ne%er actualizehis ideal8 he must purify those passions"

9t is in the purification of his lower nature that a man becomes strong and god7like$ standing firmly uponthe ideal centre within$ and rendering all temptations powerless and ineffectual" This purification iseffected by thoughtful care$ earnest meditation$ and holy aspiration8 and as success is achie%edconfusion of mind and life pass away$ and calmness of mind and spiritualized conduct ensure"

True strength and power and usefulness are born of self7purification$ for the lower animal forces are notlost$ but are transmuted into intellectual and spiritual energy" The pure life D+ure in thought and deedE isa life of conser%ation of energy8 the impure life De%en should the impurity not extent beyond thoughtE isa life of dissipation of energy" The pure man is more capable$ and therefore more fit to succeed in hisplans and to accomplish his purposes than the impure" Where the impure man fails$ the pure man willstep in and be %ictorious$ because he directs his energies with a calmer mind and a greater definitenessand strength of purpose"

With the growth in purity8 all the elements which constitute a strong and %irtuous manhood arede%eloped in an increasing degree of power$ and as a man brings his lower nature into sub?ection$ andmakes his passions do his bidding$ ?ust so much will he mould the outer circumstances of his life$ andinfluence others for good"

The third stage of self7discipline$ that of -elinquishment$ is a process of letting the lower desires and allimpure and unworthy thoughts drop out of the mind$ and also refusing to gi%e them any admittance$lea%ing them to perish"


70/1923


71/1923


72/1923


73/1923

@Additional >otes


74/1923

1. =esol"tion

-esolution is the directing and impelling force in indi%idual progress" Without it no substantial work canbe accomplished" >ot until a man brings resolution to bear upon his life does he consciously and rapidlyde%elop$ for a life without resolution is a life without aims$ and a life without aims is a drifting andunstable thing"

-esolution may of course be linked to downward tendencies$ but it is more usually the companion ofnoble aims and lofty ideals$ and 9 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 commencingto take himself in hand with a %iew to producing a better piece of workmanship out of the mentalmaterials of which his character and life are composed$ and in so far as he is true to his resolution he willsucceed in accomplishing his purpose"

The %ows of the saintly once are holy resolutions directed toward some %ictory o%er self$ and the

beautiful achie%ements of holy men and the glorious conquests of the i%ine Teachers were renderedpossible and actual by the pursuit of unswer%ing resolution"

To arri%e at the fixed determination to walk a higher path than heretofore$ although it re%eals the greatdifficulties which ha%e to be surmounted$ it yet makes possible the treading of that path$ and illuminatesits dark places with the golden halo of success"

The true resolution is the crisis of long thought$ protracted struggle$ or fer%ent but unsatisfied aspiration"9t is no light thing$ no whimsical impulse or %ague desire$ but a solemn and irre%ocable determinationnot to rest nor cease from effort until the high purpose which is held in %iew is fully accomplished"

*alf7hearted and premature resolution is no resolution at all$ and is shattered at the first difficulty"

A man should be slow to form a resolution" *e should searchingly examine his position and take intoconsideration e%ery circumstance and difficulty connected with his decision$ and should be fullyprepared to meet them" *e 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 thusprepared$ the resolution that is formed will not be departed from$ and by the aid of it a man will$ in duetime$ accomplish his strong purpose"

*asty resolutions are futile"

The mind must be fortified to endure"

9mmediately the resolution to walk a higher path is made$ temptation and trial begin" &en ha%e foundthat no sooner ha%e they decided to lead a truer and nobler life than they ha%e been o%erwhelmed withsuch a torrent of new temptations and difficulties as make their position almost unendurable$ and manymen$ because of this$ relinquish their resolution"


75/1923

But these temptations and trials are a necessary part of the work of regeneration upon which the man hasdecided and must be hailed as friends and met with courage if the resolution is to do its work"

#or what is the real nature of a resolution< 9s it not the sudden checking of a particular stream ofconduct$ and the endea%or to open up an entirely new channel< Think of an engineer who decides to turn

the course of a powerfully running stream or ri%er in another direction" *e must first cut his newchannel$ and must take e%ery precaution to a%oid failure in the carrying out of his undertaking" But whenhe comes to the all7important 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 andcare and skill of the engineer will be required for the successful completion of the work" 9t is e%en sowith the man who determines to turn his course of conduct in another and higher direction" *a%ingprepared his mind$ which is the cutting of a new channel$ he then proceeds to the work of redirecting hismental forces 7 which ha%e hitherto flowed on uninterruptedly 7 into the new course" 9mmediately this isattempted$ the arrested energy begins to assert itself in the form of powerful temptations and trialshitherto unknown and unencountered" And this is exactly as it should be8 it is the law8 and the same lawthat is in the water is in the mind" >o man can impro%e upon the established law of things$ but he can

learn to understand the law instead of complaining$ and wishing things were different" The man whounderstands all that is in%ol%ed in the regeneration of his mind will Cglory in tribulations$C knowing thatonly by passing through them can he gain strength$ obtain purity of heart$ and arri%e at peace" And as theengineer at last Dperhaps after many mistakes and failuresE succeeds in getting the stream to flow onpeacefully in the broader and better channel$ and the turbulence of the water is spent$ and all dams canbe remo%ed$ so the man of resolution at last succeeds in directing his thoughts and acts into the betterand nobler way to which he aspires$ and temptations and trials gi%e place to steadfast strength andsettled peace"

*e whose life is not in harmony with his conscience and who is anxious to remedy his mind and conductin a particular direction$ let him first mature his purpose by earnest thought and self7examination$ andha%ing arri%ed at a final conclusion$ let him frame his resolution$ and ha%ing done so let him not swer%efrom it"

!et him remain true to his decision under all @future 7 ! circumstances$ and he cannot fail to achie%ehis good purpose8 for the Freat !aw e%er shields and protects him who$ no matter how deep his sins$ orhow great and many his failures and mistakes$ has$ deep in his heart$ resol%ed upon the finding of abetter way$ and e%ery obstacle must at last gi%e way before a matured and unshaken resolution"


76/1923

@Additional >otes


77/1923

1#. The Glorio"s Con?"est

Tr"th can only e a++rehended y the con?"est o! sel!.

Blessedness can only e arrived at y overcoming the lo(er nat"re.

The (ay o! Tr"th is arred y a mans sel!.

The only enemies that can act"ally hinder him are his o(n +assions and

del"sions.

9ntil a man realies this, and commences to cleanse his heart, he has not

!o"nd the *ath (hich leads to kno(ledge and +eace.

9ntil +assion is transcended, Tr"th remains "nkno(n. This is the Divine

La(.

A man cannot kee+ his +assions and have Tr"th as (ell.

Error is not slain "ntil sel!ishness is dead.

The overcoming o! sel! is no mystical theory, "t a very real and +ractical

thing.

9t is a process which must be pursued daily and hourly$ with unswer%ing faith and undaunted resolutionif any measure of success is to be achie%ed"

The process is one of orderly growth$ ha%ing its sequential stages$ like the growth of a tree8 and as fruitcan only be produced by carefully and patiently training the tree e%en so the pure and satisfying fruits ofholiness can only be obtained by faithfully and patiently training the mind in the growth of right thoughtand conduct"

There are fi%e steps in the o%ercoming of passion Dwhich includes all bad habits and particular forms ofwrong7doingE which 9 will call

A< =e+ression B< End"rance C< Elimination

D< 9nderstanding E< ictory

When men fail to o%ercome their sins$ it is because they try to begin at the wrong end" They want toha%e the stage of Iictory without passing through the pre%ious four stages" They are in the position of agardener who wants to produce good fruit without training and attending to his trees"

-epression consists in checking and controlling the wrong act Dsuch as an outburst of temper$ a hasty orunkind word$ a selfish indulgence etc"E$ and not allowing it to take actual form" This is equi%alent to thegardener nipping off the useless buds and branches from his tree" 9t is a necessary process$ but a painfulone"


78/1923


79/1923


80/1923

@Additional >otes


81/1923


82/1923

There are three things with which a man should not be content

6ith his o+inions.

6ith his character.

6ith his s+irit"al condition.

>ot content with his opinions$ he will continually increase in intelligence8 not content with his character$he will ceaselessly grow in strength and %irtue8 and not content with his spiritual condition$ he will$e%eryday$ enter into a larger wisdom and fuller blessedness" 9n a word$ a man should be contented$ butnot indifferent to his de%elopment as a responsible and spiritual being"

The truly contented man works energetically and faithfully$ and accepts all results with an untroubledspirit$ trusting$ at first$ that all is well$ but afterwards$ with the growth of enlightenment$ knowing thatresults exactly correspond with efforts" Whatsoe%er material possessions come to him$ come not bygreed and anxiety and strife$ but by right thought$ wise action$ and pure exertion"


83/1923


84/1923

@Additional >otes


85/1923

1. The Tem+le 5! Brotherhood

(ni%ersal Brotherhood is the supreme 9deal of *umanity$ and towards that 9deal the world is slowly butsurely mo%ing"

Today$ as ne%er before$ numbers of earnest men and women are stri%ing to make this 9deal tangible andreal8 #raternities are springing up on e%ery hand$ and +ress and +ulpit$ the world o%er$ are preaching theBrotherhood of &an"

The unselfish elements in all such efforts cannot fail to ha%e their effect upon the race$ and are withcertainty urging it towards the goal of its noblest aspirations8 but the ideal state has not yet manifestedthrough any outward organization$ and societies formed for the purpose of propagating Brotherhood arecontinually being shattered to pieces by internal dissension"

The Brotherhood for which *umanity sighs is withheld from actuality by *umanity itself8 nay$ more$ itis frustrated e%en by men who work zealously for it is a desirable possibility8 and this because the purely

spiritual nature of Brotherhood is not percei%ed$ and the principles in%ol%ed$ as well as the indi%idualcourse of conduct necessary to perfect unity$ are not comprehended"

Brotherhood as a human organization cannot exist so long as any degree of self7seeking reigns in thehearts of men and women who band themsel%es together for any purpose$ as such self7seeking muste%entually rend the 'eamless 0oat of lo%ing unity" But although organized Brotherhood has so farlargely failed$ any man may realize Brotherhood in its perfection$ and know it in all its beauty andcompletion$ if he will make himself of a wise$ pure$ and lo%ing spirit$ remo%ing from his mind e%eryelement of strife$ and learning to practice those di%ine qualities without which Brotherhood is but a meretheory$ opinion$ or illusi%e dream"

#or Brotherhood is at first spiritual$ and its outer manifestation in the world must follow as a naturalsequence"

As a spiritual reality it must be disco%ered by each man for himself$ and in the only place where spiritualrealities can be found 7 within himself$ and it rests with each whether he shall choose or refuse it"

There are four chief tendencies in the human mind which are destructi%e of Brotherhood$ and which barthe way to its comprehension$ namely

*ride el!>love

/atred Condemnation

Where these are there can be no Brotherhood8 in whatsoe%er heart these hold sway$ discord rules$ andBrotherhood is not realized$ for these tendencies are$ in their %ery nature$ dark and selfish and alwaysmake for disruption and destruction" #rom these four things proceeds that serpent brood of false actionsand conditions which poison the heart of man$ and fill the world with suffering and sorrow"

/ut of the spirit of pride proceed en%y$ resentment$ and opinionati%eness" +ride en%ies the position$influence$ or goodness of others8 it thinks$ C9 am more deser%ing than this man or this womanC8 it also


86/1923

continually finds occasion for resenting the actions of others$ and says$ C9 ha%e been snubbed$C C9 ha%ebeen insulted$C and thinking altogether of his own excellence$ it sees no excellence in others"

#rom the spirit of self7lo%e proceed egotism$ lust for power$ and disparagement and contempt" 'elf7lo%eworships the personality in which it mo%es8 it is lost in the adoration and glorification of that C9C$ that

CselfC which has no real existence$ but is a dark dream and a delusion" 9t desires pre7eminence o%erothers$ and thinks$ C9 am great$C C9 am more important than othersC8 it also disparages others$ andbestows upon them contempt$ seeing no beauty in them$ being lost in the contemplation of its ownbeauty"

#rom the spirit of hatred proceed slander$ cruelty$ re%iling$ and anger" 9t stri%es to o%ercome e%il byadding e%il to it" 9t says$ CThis man has spoken of me ill$ 9 will speak still more ill of him and thus teachhim a lesson"C 9t mistakes cruelty for kindness$ and causes its possessor to re%ile a repro%ing friend" 9tfeeds the flames of anger with bitter and rebellious thoughts"

#rom the spirit of condemnation proceed accusation$ false pity$ and false ?udgment" 9t feeds itself on the

contemplation of e%il$ and cannot see the good" 9t has eyes for e%il only$ and finds it in almost e%erything and e%ery person"

9t sets up an arbitrary standard of right and wrong by which to ?udge others$ and it thinks$ CThis mandoes not do as 9 would ha%e him do$ he is therefore e%il$ and 9 will denounce him"C 'o blind is the spiritof condemnation that while rendering its possessor incapable of ?udging himself$ it causes him to sethimself up as the ?udge of all the earth"

#rom the four tendencies enumerated$ no element of brotherliness can proceed" They are deadly mentalpoisons$ and he who allows them to rankle in his mind$ cannot apprehend the peaceful principles onwhich Brotherhood rests"

Then there are chiefly four di%ine qualities which are producti%e of Brotherhood8 which are$ as it were$the foundation stones on which it rests$ namely

/"mility el!>s"rrender

Love Com+assion

Wheresoe%er these are$ there Brotherhood is acti%e" 9n whatsoe%er heart these qualities are dominant$there Brotherhood is an established reality$ for they are$ in their %ery nature$ unselfish and are filled withthe re%ealing !ight of Truth" There is no darkness in them$ and where they are$ so powerful is their light$that the dark tendencies can not remain$ but are dissol%ed and dissipated"

/ut of these four qualities proceed all those angelic actions and conditions which make for unity andbring gladness to the heart of man and to the world"

#rom the spirit of *umility proceed meekness and peacefulness8 from self7surrender come patience$wisdom$ and true ?udgment8 from !o%e spring kindness$ ?oy$ and harmony8 and from 0ompassionproceed gentleness and forgi%eness"


87/1923

*e who has brought himself into harmony with these four qualities is di%inely enlightened8 he seeswhence the actions of men proceed and whither they tend$ and therefore can no longer li%e in theexercise of the dark tendencies" *e has realized Brotherhood in its completion as freedom from malice8from en%y$ from bitterness$ from contention$ from condemnation" All men are his brothers$ those wholi%e in the dark tendencies$ as well as those who li%e in the enlightened qualities$ for he knows that when

they ha%e percei%ed the glory and beauty of the !ight of Truth$ the dark tendencies will be expelled fromtheir minds" *e has but one attitude of mind towards all$ that of good7will"

/f the four dark tendencies are born ill will and strife8 of the four di%ine qualities are born good7will andpeace"

!i%ing in the four tendencies a man is a strife7producer" !i%ing in the four qualities a man is apeacemaker"

9n%ol%ed in the darkness of the selfish tendencies$ men belie%e that they can fight for peace$ kill to makeali%e$ slay in?ury by in?uring$ restore lo%e by hatred$ unity by contention$ kindness by cruelty$ and

establish brotherhood by erecting their own opinions Dwhich they themsel%es will$ in the course of time$abandon as worthlessE as ob?ects of uni%ersal adoration"

The wished7for Temple of Brotherhood will be erected in the world when its four foundation stones of*umility$ 'elf7surrender$ !o%e$ and 0ompassion are firmly laid in the hearts of men$ for Brotherhoodconsists$ first of all$ in the abandonment of self by the indi%idual$ and its after7effects is unity betweenman and man"

Theories and schemes for propagating Brotherhood are many$ but Brotherhood itself is one andunchangeable and consists in the complete cessation from egotism and strife$ and in practicing good willand peace for Brotherhood is a practice and not a theory" 'elf surrender and Foodwill are its guardianangels$ and peace is its habitation"

Where two are determined to maintain an opposing opinion$ the clinging to self and ill will are there$and Brotherhood is absent"

Where two are prepared to sympathies with each other$ to see no e%il in each other$ to ser%e and not toattack each other$ the !o%e of Truth and Food will are there$ and Brotherhood is present"

All strife$ di%isions$ and wars inhere in the proud$ unyielding self8 all peace$ unity$ and concord inhere inthe +rinciples that the yielding up of self re%eals"

Brotherhood is only practiced and kn

Documents

James Allen - eBook Series 1 - Z - 2009 07 22 - DL Current RTF Ed