Self-Unfoldment

The Practical Application of

Moral Principles to the
Living of a Life

Harmonic Series
Supplemental Volume

Study Course Edition

by
The Great School of Natural Science

M ~

Jft' P!vlosepJ1y oj I'ltJfvdtld! lJje

 STUDY COURSE EDITION

Adapted from:

Self-Unfoldment Volume I - 1929 - J.E. Richardson

Self-Unfoldment Volume II - 1929 - J.E. Richardson

Standard Editions
Copyright © 1929
J.E. Richardson

Study Course Edition

Copyright © 2004
The Great School ofNatural Science

Published 2004
The Great School of Natural Science

Printed by
Rose Printing Company, Inc.
Tallahassee. Fl USA
 Addressed to

The Progressive Intelligence

of
The Age

The Great School of Natural Science is a nonprofit, tax-

exempt educational organization that practices non-
discriminatory admissions, operations, and policies. Acc-
epted students regardless of race, creed, or national origin
have equal opportunity to enjoy all the rights and
privileges available and to engage in the full curriculum
offered by the School.
 Self-Unfoldment

Chapter Page

Life I 9
Altruism .. .. .. II 25
Wisdom......................... III 41
Compensation.. .. .. . IV 53
Tolerance V 79
Judgment.... ... .. ... VI 97
Refinement. .. .. ..... .. .. .. ... VII 119
Beauty VIII 135
Play IX 143
Humor X 165
Cheerfulness XI 183
Self-Control............... XII 197
Poise.. ... . .. ...... .. ... ... ... .. XIII 225
Thinking........... .. .. .... XIV 253
Conscience and Consistency .. XV 271
Faith.. .. .. .. .. .. .. XVI 287
The Health Attitude... .. ... XVII 311
Faith and Works XVIII 341
Intellectual Vanity XIX 365
The Critical Attitude........... XX 387
Loyalty XXI 405
Self-Indulgence XXII 423
Self-Discipline XXIII 441
Ethical Principles XXIV 453
 CHAPTER I

LIFE

Life is a Universal Element.

"Life is that Element in Nature which
impels everything-whether organic or inor-
ganic; physical, spiritual or psychical-to
function according to the law ofits being.
JJ

This definition of The Great School of the

Masters applies equally to Individual or-
ganisms as a whole, and to the various Indi-
vidual organs and parts thereof.
There are four distinct and definite Uni-
versal "Life Elements," and each of these
Elements is responsible for the functional
activities of Life within its own kingdom.
Ether, Air and Water are recognized as
"Elements" of Nature. And yet, they are not
subject to the process of evolution. They are
the same today, as far as science knows, as
they were a million years ago; or as they were
9
 SELF-UNFOLDMENT

when they first came into existence. They

have not "evolved" as Elements, or otherwise
changed, in any manner.
They are. Universal within the environment
of our planet; and Ether, at least, is supposed,
by physical science, to be Universal in time
and space. Air and Water are sufficiently
Universal to be a part of all planetary en-
vironment wherein exist Life and Intelli-
gence.
Undoubtedly, Ether, Air and Water all exert
their influence upon the Individual Lives and
Intelligences that exist within them and
develop through them. But they, themselves,
are fixed and established conditions of
Nature; and, as such, are not in a state of evo-
lution. They are only parts of Nature's me-
chanical device for the evolution of Individual
Intelligence.
We know that Individual Life and Indi-
vidual Intelligence do develop within the
waters of the earth. Bear in mind that Water is
one of the "Elements of Nature." We also
know that these Individual Lives and Intelli-
gences which come into physical existence in
and through the Element of Water do de-
10
 LIFE

velap, and do evolve; but, so far as science

knows, the Element of Water itself does not
evolve. It remains the same, yesterday, today
and forever, so far as we know. It is only one
of Nature's instrumentalities for the genera-
tion and evolution ofIndividual Intelligence.
The parallel with the Life Elements, as
such, is complete. Individual Lives and In-
dividual Intelligences come into being within
the Life Elements; and we know that these
Individual Lives and Intelligences, having
become Individualized by Nature, proceed to
develop, unfold and evolve; but we do not
know that the Life Elements themselves, as
such, are subject to the process of evolution.
They remain fixed conditions, so far as
science knows.
The Life Elements are not limited to the
physical plane of Life; they exist on all the
planes of Life. There is, however, a diff-
erence in the degree of their refinement and
vibratory activity. The Life Elements upon
the spiritual planes of Life are suited to the
refined requirements of the Individual Life
and Intelligence upon those planes.
But it must not be assumed that this in-
11
 SELF-UNFOLDMENT

creased refinement and activity of the Life

Elements upon the spiritual planes are condi-
tions which have evolved from the Life Ele-
ments upon the physical plane. The Life Ele-
ments upon the spiritual planes are as truly
fixed and established conditions as are those
of the Life Elements upon the physical plane.
They are equally as much a part of Nature's
mechanical device for the evolution of
Individual Intelligence.
It is Nature's plan to Individualize and
evolve intelligence. The Life Elements are
only parts of her mechanical device by which
she accomplishes that marvelous end. It is the
Individual Intelligence that evolves and not
the Life Elements, as such.
Nature, or the Great Creative Intelligence,
had a very definite purpose in creating and
establishing the Life Elements. Natural
Science finds that the uses to which Nature
puts these Life Elements are:
To generate Individual Life.
To Individualize Intelligence.
To carry forward the evolutionary Unfold-
ment and Development of Individual Intelli-
gence.
12
 LIFE

The Individual Intelligence, after Nature

has evolved it to a point where it becomes
aware of its Moral Accountability and Per-
sonal Responsibility, uses the Life Elements
for its own Self-Unfoldment; thus enabling it
to add the evolutionary impulse of its own
efforts to the effort of Nature, and thus accel-
erate the evolutionary process.
The Life Element which belongs exclll-
sively to the mineral kingdom is the Electro-
Magnetic Life Element. This is a single
Element.
The Electro-Magnetic Life Element com-
bines with the Vito-Chemical Life Element to
constitute the Life Element of the vegetable
kingdom. This forms a compound of both the
Electro-Magnetic and the Vito-Chemical Life
Elements, to form the Life Element of the
vegetable kingdom. It is called the Vito-
Chemical Life Element, because it is that
particular Element which dominates the
compound.
The Life Element of the next higher king-
dom (the animal kingdom), is a compound of
the two lower Elements with the Spiritual
Life Element, and is called the Spiritual Life
13
 SELF-UNFOLDMENT

Element because it is the Spiritual Element

that dominates the compound, and because it is
the highest and most potent of the three
Elements which enter into the compound. It is
equally true that the Fourth Life Element, which
belongs to the Human kingdom, is a compound
Element, composed of the three lower Elements
combined with the Soul Life Element. Thus it
will be seen that all the Life Elements are
compound Elements, except that which vivifies
the mineral kingdom (the Electro-Magnetic).
The name of each Life Element is taken
from the dominant ingredient in each Life
Element; and not from the kingdom in which
it exists.
An Element is an element. A kingdom is a
kingdom.
The Electro-Magnetic Element is solely a
Life Element. "Mineral" is the kingdom in
which it operates.
It would be improper to designate the Vito-
Chemical Life Element as the "Vege-
table Life Element" as "vegetable" applies
to a kingdom which is composed of two Life
Elements-Electra-Magnetic and Vito-
Chemical.
14
 LIFE

It would be just as improper to refer to the

Spiritual Life Element as the "Animal Life
Element" as "animal" applies to a kingdom
which is composed of three Life Elements-
Electro-Magnetic, Vito-Chemical and Spir-
itual Life.
In the same manner, the Soul Life Element
refers specifically to a Life Element of Nature.
"Man" has reference to a kingdom- the
kingdom of Man, which is composed of four
Life Elements-Electro-Magnetic, Vito-
Chemical, Spiritual Life and Soul Life Ele-
ments.
Each higher kingdom includes its own Life
Element and all the Life Elements of all the
kingdoms below it, with all their energies,
functions and powers. That is, plant life ill-
eludes the energies and powers of the Vito-
Chemical Life Element, and also those of the
Electro-Magnetic Life Element of the mineral
kingdom.
Thus, the evolution of Life upon the planet
involves an increasing number of Life Ele-
ments-from one Life Element in the min-
eral kingdom to four Life Elements in the
human kingdom-and the highest Life Ele-
15
 SELF-UNFOLDMENT

ment is always the dominant one and controls

the activities, functions and powers of all
those below it.
In the human kingdom the Soul Life Ele-
ment is dominant, and it controls the
functions and powers of the three inferior Life
Elements below it in the scale of the evolution
of Life.
In the realms of Nature which lie below the
level of the Individual human life it requires
but the most casual observation of the
Intelligent Individual to realize the Universal
prodigality of Nature in her destructive atti-
tude toward Individual Life. Everywhere one
may tum he is compelled to note the re-
markable and seemingly inexplicable fact that
the destruction and seeming sacrifice of Indi-
vidual Life is an important factor in the great
evolutionary plan of Nature for the Unfold-
ment and Development of "Individual Intel-
ligence."
In "The Slaughterhouse of Nature," as the
poets have designated, every species of Indi-
vidual animal life (below the level of the
human) is sacrificed as nourishment on which
to feed and develop the physical bodies of the
16
 LIFE

more aggressive and powerful Individuals of

so-called "higher species" who are waiting to
devour them as rapidly as Nature can produce
them and bring them into her "Slaugh-
terhouse" for sacrifice.
And yet, this phase of the great problem of
Individual Life, wherein the sacrifice of the
Individual for the perpetuation of species, the
sacrifice of the weaker for the benefit of the
stronger, betrays the wantonness and seeming
cruelty of Nature in that she has made the
deliberate and purposeful destruction of In-
dividual Life an established institution for the
evolution of Individual Life and Intelligence.
If one could but obtain a clear glimpse of
Nature's process in operation he would see
that everywhere, throughout the entire Uni-
verse of living things, Individual death goes
hand in hand with Individual Life, and is
Nature's commissary department for the sup-
ply of food to sustain the Individual Life of
higher forms.
It must be admitted by every sane and In-
telligent Individual that all the moralizing
possible within the kingdom of Man will
never change the Universal order of Nature
17
 SELF-UNFOLDMENT

for the perpetuation of Individual Life, nor

alleviate one iota of the suffering incident to
the process whereby Nature carries forward
her scheme for the evolution of Individual
Life and the perpetuation of species.
In the kingdom of Man, wherein the SOl11
Life Element becomes the dominant factor in
the evolutionary process of Individual Intelli-
gence, Nature has brought her process to a
development where Man-the product of her
endeavors-has evolved to a point of Intelli-
gence whence he becomes an active and COI1-
structive co-worker with Nature in the
further evolution of Individual Life and 111-
telligence.
It is here that the Moral Element enters into
the great Plan. A new order is invoked, and
Individual Life becomes a sacred thing. Up to
this point in the evolutionary plan and
process, it has been inevitable-and therefore
legitimate and proper-that one form of life
should feed upon another, with absolute
impunity. There could be no possible question
as to the right or the wrong of the process;
because it had been planned and inaugurated
by Nature herself. Man had no responsibility
18
 LIFE

whatever for its existence, and no power to

alter it, even in the slightest degree possible to
conceive. He might, with the utmost dig-
nity, and in all sincerity, enact all manner of
"laws for the prevention of cruelty to ani-
mals"-and the big fishes would go right on
eating the little fishes, "in the same old way"
- the frog would eat the fly and the snake
would eat the frog and the weasel would eat
the snake and the cat would eat the weasel.
The chicken would eat the worm and the
hawk would eat the chicken. Not one of thelTI
all would suffer so much as a qualm of COll-
science. Each would feel that it had done the
natural thing.
There is absolutely no basis or foundation in
Nature to sustain a religion that is founded
upon the doctrine or the dogma of the "Sa-
credness of all Individual Life."
The sacredness of Individual Life, however,
should apply, and does apply, to the human
kingdom of Life, in this:
That every Intelligent, normal, mature In-
dividual human being is bound by the funda-
mental principle of Morality, to respect the
right of every other normal human being, to
19
 SELF-UNFOLDMENT

Life. Our fundamental Law also adds "Liberty

and the pursuit ofHappiness."
Weare equally bound to respect the right of
every domestic animal (employed in the
service of humanity) to its own Individual
Life, and to such comfort and enjoyment as it
is possible for man to bring to these, his nat-
ural servants and helpers.
By analogy it may likewise be said that
Life, being the unit of value by which all
other values are relatively determinable,
whatever in Nature holds the largest measure
of Life is of greatest value in the economy of
the Universe.
It is by this rule that Man measures up to the
standard of Supreme Value and Importance in
the limitless Universe of Infinite Nature.
Human life represents "Life Supreme" upon
the material plane of this earthly planet.
Human life, when measured by the tnle
standard of exact values in Nature, is the most
precious possession possible to any Individual
upon this particular planet of Earth.
In the realm of human life, where the Soul
Life Element enters and becomes the domi-
nant life influence and power, the value of
20
 LIFE

Individual human life becomes supreme.

Man knows-because he is a "Responsible
Individual Intelligence," endowed with a
moral sense of Right and Wrong-that it is
morally wrong for him to eat his brothers and
sisters. He knows that Individual human life
is a sacred thing, and that it must be pro-
tected.
Recognizing the righteousness of the law,
he proceeds to organize human society upon
it. With his fellows, he forms and enters into
the social compact wherein all are bound to
respect and defend the right of Individual
Life. Upon this principle he learns that
whatever incites hostility, engenders strife,
cultivates enmities, or impels mankind to the
exercise of physical might, encourages a nat-
ural disregard of the value of Individual
human Life, and impels mankind to its ruth-
less sacrifice.
In due time, as naturally as the induction
of the Soul Life Element implants in man a
moral nature, the sacredness of Individual
human Life becomes the fundamental pril1-
ciple upon which alone human society may
perpetuate itself indefinitely.
21
 SELF-UNFOLDMENT

As we learn the sacredness and the value of

Individual human life, we naturally turn our
attention and our endeavors to the establish-
ment of those conditions, and those only,
which exercise a constructive and perpetuat-
ing influence upon all Individual human life,
and upon the life of human society itself.
From personal experience every Individual
human being, in course of time, comes to
realize the fact that his Attitude has much to
do in determining his influence upon the
society of which he is an important integral
part. He knows that, by the exercise of his
powers alone, he may become either a con-
structive or a destructive influence upon soci-
ety and among his fellows. He may become a
constructive and healthy unit in the social
structure; or he may become a destructive and
disintegrating unit, a unit of decay and death,
the antithesis of Life.
If he would become a deadly infection
within the body of society, spreading the
putridity of his poisonous presence broadcast
among the healthy cells of society, making his
pathway a trail of death among his fellows, let
him harbor within himself the passion of
22
 LIFE

anger, the spirit of envy, jealousy or malice,

the desire to hurt or to injure his associates,
the purpose to spread dissensions, hostility
and personal enmity wherever he goes, the
ambition to rule or to ruin. He need not wait
long to realize the destructive and deadly ill-
fluence he has thus set in motion among his
fellows and associates. His putrescent pres-
ence will proclaim him a power for evil and
the potencies of death will follow him wher-
ever he may go.
APPLICATION
1. Every Individual should cultivate a
wholesome appreciation of the sacredness of
all Individual human life, as well as a definite
knowledge of the fact that he may make his
own Individual Life an irresistible power for
Life or Death, as he Wills that it shall be.
2. If he would become an aromatic balm for
the healing of human hurts and social ills, let
him hold within himself the life-giving
impulse of friendship and good will toward
all mankind.
3. Let him be ever ready to extend the
helping hand of a generous fellowship and
kindly sympathy to all he meets upon life's
23
 SELF-UNFOLDMENT

highway.
4. Let him be ready to forgive and forget
the injuries and the hllrts of the past. Let his
eyes look out from a background of cheer-
fulness and hope.
5. Let his every word and every thought be
surcharged with the spirit of an abiding Faith
in the goodness of the Great Creative
Intelligence and the beneficence of Nature.
6. Let him prove by his Life that he values
the Lives of his fellows.
7. Let him make of his own Life a song of
joy that shall carry to his friends and asso-
ciates the sweet harmonies of Truth and Love.

24
 CHAPTER II

ALTRUISM

Altruism is a great, profound, fundamental

principle of Individual Life. It is constructive
in the highest and best sense. Its antithesis is
destructive. And yet, it is the exception
among highly Intelligent men and women, to
find one who has given the subject sufficient
study to have any clear and definite
understanding of the fundamental principle
involved.
Altruism-as the word is used by the Great
School-means: A Genuine regard for
the best interests of one's fellows,
accompanied by an active and sincere desire
to render to them constructive and beneficent
service, without thought oj, or desire for,
selfish benefits or personal gain.
As employed by the Great School, Altruism
is the direct antithesis of selfishness, egotism
and personal advantage.
25
 SELF-UNFOLDMENT

It is found to be the natural occupation of

the Completed IndividuaL
When two have attained Individual Conl-
pletion and Happiness, the exclusive struggle
for Self is at an end. At this point in the
growth and development of the Individual
Intelligence, begins the Intelligent and pur-
poseful struggle for Others. This is the
birthday and birthplace of true Altruism.
Thenceforward Altruism becomes the normal
occupation of the Individual; because the in-
stant he realizes Happiness in the marriage
that means "Individual Completion," he de-
sires to make others happy. Thenceforward
that is his normal occupation. He lahors to
make his fellows happy, because in this effort
for others he finds his own continued happi-
ness and greater Self-Unfoldment. Hence, to
him there is no sacrifice nor self-denial in
devoting himself to others-in becoming a
True Altruist.
How vastly different it is with the Individ-
ual who is yet in the midst of the struggle for
his own Se(fCompletion. To him the Attitude
of Selfishness is as natural as the altru-
istic Attitude is natural to those who have at-
26
 ALTRUISM

tained to Individual Completion. He is Selfish

because he is still seeking for his own per-
sonal happiness. He has not yet attained it. He
desires it above all things. This desire is so
overwhelming that he has no thought of nor
consideration for the welfare or happiness
of others. As yet, he scarcely knows the
meaning of Altruism. Hence, we must not
condemn him for his egoistic Attitude. It is an
effort for him to consider the interests or the
happiness of others while he is yet in the
midst of the search for his own personal hap-
piness.
It is here that the wisdom of the Great
School is able to point the way whereby he
may accomplish his own Self-Completion
with less personal effort and in less time.
Until an Individual has attained the goal of
his own Self-Completion, it is entirely legiti-
mate for him to give his personal effort very
largely to his own personal development and
evolutionary Unfoldment.
But he must not forget that he is, at all
times, a member of society and, as such, has
responsibilities which he must not evade, ig-
nore nor avoid.
27
 SELF-UNFOLDMENT

If he would further his own advancement

and best personal interests, he must not be-
come so self-centered, so self-absorbed, so
selfishly preoccupied as to overlook the re-
sponsibility he owes to his fellows.
While it is true that the Attitude of tnle
Altruism is possible only to those who ha,'e
accomplished the task of personal "Self-Conl-
pletion"; received Nature's reward therefore
which is that of Individual Completion, and
experienced the Happiness of perfect "vibra-
tory correspondence with another like entity
of opposite polarity"-nevertheless, it is pos-
sible for one who has not yet achieved perfect
Self-Completion to realize that he has certain
responsibilities to his fellows which he must
discharge under the Law of Compensation.
One who comes to this realization of re-
sponsibility to his fellows possesses the
ability to discharge that responsibility-if lie
so wills.
It is right that every Individual should
know that the shortest and most direct road to
the goal of his own Self-Completion (as well
as to Individual Completion and Hap-
piness) runs through the sunlit valley of un-
28
 ALTRUISM

selfishness, beside the still waters of altruistic

service.
The conscious knowledge of this great truth
should inspire men and women with a pro-
found reverence for the altruistic principle at
the foundation of all social ethics. It should
change the focus of their attention from Self
and from selfish personal interest to a
cheerful recognition of the obligations they
owe to their fellows. It should awaken the
spirit of kindness, courtesy, consideration and
the desire to serve those who are oppressed by
the burdens, the cares and the sorrows of
life- rather than develop within them the
spirit of selfishness, greed and the desire to
profit at the expense of their less fortunate
and more heavily burdened fellows.
While it is true that Altruism becomes
the natural occupation of those who have
achieved Self-Completion and Nature's re-
ward therefor (Individual Completion), this
fact must not be taken to mean that the Indi-
vidual is free from altruistic obligations and
duties before he reaches that consummation.
There is no greater obstruction in the path-
way that leads toward Self-Completion than
29
 SELF-UNFOLDMENT

pure Selfishness.
An Individual finds himself in limited
finances, with the cares of a family weighing
upon him. He desires to meet his obligations
and discharge his responsibilities. This gives
him occupation for all his time and personal
efforts. He needs, or thinks he needs, more
money. He takes a course in Psychoanalysis,
or Practical Psychology, for the purpose of
learning how he can command the financial
aid he seems to require to meet his ideas and
purposes.
Whether he correctly understands or ill-
terprets his instructions, or otherwise, he be-
comes imbued with the notion that the wealth
of the world is at his command, if he only
learns how to exercise his power over it.
From that moment forward he devotes hinl-
self, through a series of mental exercises, to
"demonstrating" his power to command the
"wealth of the world" to come to his relief
and furnish him the money necessary to meet
every fancied want or need of his life.
Let us suppose that he really has this fetcll-
ing power. He knows that the wealth he
wants already belongs to others than himself.
30
 ALTRUISM

He knows, if he knows enough to exercise the

power, that it is theirs and not his. He
knows-assuming that his instructions ha\'e
been correct-that the exercise of his power
will transfer the possession (if not the
ownership) from them to him.
He knows that, under the Law of
Compensation, he must Pay a full equivalent
for all he receives, no matter from what
source it comes to him nor by what method
the transfer is effected.
Up to this point he has not considered the
fundamental principle of Morality at the basis
of the problem. He only knows that,
according to his instructions, if he will persist
in "demonstrating his power" the wealth he
wants will come to him. He is not concerned
with the question of the source, or sources,
from which it comes. It may come from those
who are already wealthy and do not need it;
but, on the other hand, it may come from
those who are poor--even poorer than he-
who need it even more than he does.
And here arises the one supreme question-
the question of Right. By what Right does he
exercise a power, or set in motion a force for
31
 SELF-UNFOLDMENT

his own selfish, personal benefit, regardless

of the source from which his wants are
satisfied, or the results upon those whom the
exercise of his power has dominated or ill-
fluenced?
Has he a legal, equitable, and moral Right to
take that which is not his, which he has not
rightfully earned, and which others may use
to greater benefit than he could ever do?
Has he worked out the problem of his own
personal responsibility under the Law of
Compensation? Has he a clear and definite
plan whereby he is able and willing to Pay for
that which he receives? Has he clearly
analyzed and determined upon the Use he is
going to make of the "Wealth" which his
power commandeers? Does he know that such
use will conserve a better purpose than it is
already conserving for those who now possess
it? Has he a Right to exercise such a power
over the wealth that is possessed by others,
without first knowing that he will make it
serve humanity more constructively, more
helpfully, more beneficently than it is now
doing?
Has he fully analyzed and duly considered
32
 ALTRUISM

what the exercise of such a power as he seeks

to invoke would mean to himself? Has he
fully demonstrated that he is worthy to re-
ceive and administer the wealth he seeks to
control? Does he know that its possession
will not poison his mind with the selfish
desire to exploit himself and gratify the
vanities of life which wealth so often
develops and sustains? Does he know that he
cannot be tempted to forget or ignore the
spirit of true Altruism which should animate
every just and upright member of society?
Does he know that he will not fall a prey to
the destructive impulses and influences which
wealth so often begets?
Some years ago I came to know a young
man of unusual character and abilities. He
was a graduate of one of the best colleges of
the east. He was both cultured and refined
and possessed of exalted ideals of life. He
was handsome and brilliant, and a general
favorite among those with whom he asso-
ciated. He was a profound student of sci-
ence, and was learned in all the religions
and philosophies of the past and present. He
was an earnest seeker for Truth and an inves-
33
 SELF-UNFOLDMENT

tigator of every line of inquiry that seemed to

point toward a solution of the great Problem
of the continuity of Individual life. He was a
typical "joiner"-in that he had joined
virtually every occult, metaphysical, philo-
sophic, spiritualistic or psychic organization
with which he had come in contact. He be-
longed to the school of Theosophy, Rosicru-
cianism, Magianism, and others. He finally
became deeply interested in Spiritualism. He
was impressed by their teachers with the idea
that he possessed great possibilities as a
"Medium." He began with an ouija board and
progressed rapidly through all the progressive
steps toward "illumination"- until he began to
"hear the voices." He soon realized that he
was in "spiritual waters" much over his head.
He was actually examined on a lunacy
inquirendo and committed to one of the
central western insane asylums. It was my
good fortune to be able to come to his relief at
the crucial moment. In a short time he gained
his freedom.
During all his researches, he seemed to be
imbued with the supreme desire to become a
Master of the Law that he might devote him-
34
 ALTRUISM

self to the cause of humanity. His one thought

and purpose seemed to be to become a
"Servant of Humanity."
Because of his devotion to the search for
Truth, he had neglected to provide for his
own material needs. He was a financial fail-
ure. But this fact did not seem to trouble hin1.
His wants were few, and his expenses
correspondingly light. He had told me, on
more than one occasion, that if he had wealth
he would devote it entirely to spreading the
light of Truth among his fellows.
Then came the test. Through the death of a
fond and wealthy relative, he suddenly found
himself wealthy beyond anything he had ever
dreamed of. Immediately his friends and
admirers became many and earnest. They
courted him, petted him, patronized him, and
in every way possible sought to benefit by his
sudden affluence.
It was not a month, from the time he ac-
quired the legal right to control his legacy,
until every altruistic impulse had been, ap-
parently, eliminated from his nature, or for-
gotten. He became a social lion. He had not
correctly measured his own limitations. He
35
 SELF-UNFOLDMENT

had not rightly estimated his ability to with-

stand the temptations which wealth always
creates. He had not correctly determined the
degree of his own desire to become a real
"Servant of Humanity."
Is it necessary to pursue the subject further?
Does not this one experience prove how
poorly prepared most of us are to meet the
"Lions on the Way" that are sure to lie in
ambush at every turn of the trail, ready to
spring upon us and rend us? Does it not sug-
gest something of the infinite care we should
exercise in testing out the character and qual-
ity of our own desires, as well as our courage
and determination to meet every demand of
the Great Law of Compensation, before we
set in motion the forces and exercise the
power that may bring to us the destructive
temptations that may overwhelm us?
What I have said is intended to raise in the
mind of each Individual every conceivable
question that may have a bearing upon his
worthiness and preparedness to receive and
properly administer the material wealth he
may be able to command through the exercise
of "psychic powers or mental and spiritual
36
 ALTRUISM

forces and influences."

Selfishness-the kind that seeks only self-
interest, self-gratification, self-benefits-
without regard to the welfare and benefit of
others, is a destructive thing in any life. The
Individual who seeks to use his friends for his
own personal advantage, benefit and gain and
who loses interest in them when he can
selfishly use them no longer, is invoking the
Destructive Principle of Nature in his own
life. If he but knew it, he is thereby erecting
barriers in the pathway of his own success.
He cannot make friends unless he is himself a
true and loyal friend. He cannot hold
friendship unless he appreciates it for itself
and not for any selfish benefits he may
acquire through it.
The Individual who honestly strives to see
how much he may do for others, is the Indi-
vidual who, under the Law of Compensation,
creates for himself a credit balance upon the
Ledger of Life. He may be absolutely certain
that his reward will come to him when, where
and in the manner that will bring to him the
greatest possible measure of good.
Let every Individual who would exemplify
37
 SELF-UNFOLDMENT

the real Spirit of the Work subject his motives

and purposes to the most rigid examination,
that he may eliminate from his life every
element of greed for that he has not earned,
and substitute therefor a cheerful willingness
and earnest desire to give a full degree for all
he receives.
APPLICATION
1. Be a Builder and not a Destroyer.
2. Let each Individual who is seeking Self-
Unfoldment propound to himself or herself,
these questions, and be able, unequivocally
and conscientiously, to answer in a way that
will express the real Attitude of Altruism in
his daily life and conduct:
3. Why am I doing this thing? Is it for my
own selfish benefit? Has it due regard for the
rights and interests of others? Am I thinking
of myself alone? Or, am I thinking also of the
good I shall thereby bring to others?
4. Do I call this Individual my friend be-
cause I respect and admire him and desire his
true friendship as one of my treasures? Or, am
I cultivating his friendship that I may use him
for my own selfish interests?
5. In my efforts to get ahead materially am
38
 ALTRUISM

I thinking of the good I shall thereby do for

others? Or, am I thinking only of the selfish
benefits I may enjoy?
6. In laying my plans for the future, what
is my ruling motive? Is it selfish? Or, am I
duly considering the welfare and benefit of
others?
7. If I were put to the test, would I be
ready and willing to give to others all that I
am seeking to receive from them?
8. Am I seeking for personal advantage
over my fellows? Or, am I holding myself
always ready to render to them a full equiva-
lent for every benefit I receive from them?
9. Am I earnestly striving to discharge
my Personal Responsibility to my fellows?
Or, am I secretly holding in reserve the desire
and purpose to receive from them more than
is my just due?
10. Why do I seek to cultivate the ac-
quaintance and ingratiate myself into the
friendship of certain Individuals? Is it that I
may be of service to them? Or, is it because I
am seeking for the selfish benefits their ac-
quaintance and friendship will bring to me?
11. Do I ever go out of my way to render
39
 SELF-UNFOLDMENT

an unselfish service to others? Or, do I hold in

the background of my consciousness the hope
and expectation that my apparent generosity
will be rewarded more generously than I have
given?
12. When I invite others into my home, is
it because of the unselfish desire to give them
pleasure? Or, is it because I expect them to
give me a larger measure of pleasure and
benefit by inviting me into their homes?
13. Am I a source of good to my fellows?
Or, am I a sponge who is seeking to absorb
unto myself the good which they possess?
14. Am I a selfish and ungrateful Re-
ceiver?
15. Or, am I a generous and unselfish Giver?
16. Am I an Altruist?

40
 CHAPTER III

WISDOM

A man who has accumulated an extensive

store of knowledge concerning the facts of
Nature, is accepted as a man of great Wisdom.
One who has acquired knowledge through a
wide range of personal experience is gen-
erally credited with the possession of much
Wisdom.
Men who have read extensively along any
of the many specific lines of literature, are
generally looked up to as men of rare
Wisdom.
As generally employed by the literati of the
present, the terms knowledge, intelligence,
information, experience and science, as well
as learning, are synonymous terms--or so
nearly so as to require no specific differentia-
tions between them.
But, when the subject is examined under the
analytical microscope of the Great School, it
41
 SELF-UNFOLDMENT

is found that one may possess a vast store of

knowledge, and yet be virtually devoid of that
which constitutes the essential foundation of
true Wisdom.
Through reading and study, one may acquire
a definite knowledge of an almost endless array
of facts, and yet be utterly wanting in real
Wisdom.
A man may be learned, to the highest degree,
in the literature and history of the religions and
philosophies of the past-and yet, have no
Wisdom.
He may be a scientist of acknowledged
ability-without Wisdom.
His knowledge of the facts of Nature may be
comparatively limited, and yet he may be a man
of rare Wisdom.
He may be but a freshman in the school of
so-called science-and yet, he may possess
greater Wisdom than a bank president, or the
governor of his state.
How can these things be? Do they mean that
Wisdom places a premium on ignorance? By no
means. Does it mean that knowledge and
Wisdom are wholly unrelated? By no means.
Does it mean that Intelligence, experience and
42
 WISDOM

learning count for nothing in the Great "School

of Wisdom"? God forbid!
What, then, is the key to this remarkable
paradox?
Let me see if I can unravel the tangled skein
of thought that has become twisted and knotted
through the mental handling of many careless
Intelligences.
Nature, in all its varied and manifold aspects,
represents but the objective manifestation of
Intelligence.
Intelligence, throughout all its objective
manifestations and activities, is working toward
the accomplishment of some definite intent and
purpose.
Reading the intent and purpose of that
Intelligence in the language of its accomplish-
ments and results, its message is clear, definite
and certain.
Its purpose is the Individualizing of Intel-
ligence through an infinite number and vari-
ety of differentiated fOffilS, and the evolution
of each Individualized Intelligence to its
highest degree of Individual Unfoldment and
Growth.
In the accomplishment of this purpose, Na-
43
 SELF-UNFOLDMENT

ture employs the Constructive Principle in

Individual Life.
The human form and the human Intelli-
gence represent the highest expression of 111-
dividualized and evolved Intelligence upon
this planet of Earth - up to this present time
- so far as we are able to read "Her secret
meaning in her deeds."
In the process of Individual Unfoldment
and Growth of Intelligence, Morality came
into existence synchronously with the appear-
ance of the human form and Intelligence upon
the planet of Earth.
Morality, however, expresses itself by con-
formity with the Constructive Principle of
Nature in Individual Life.
But there is also a Destructive Principle of
Nature in Individual Life.
These two Principles are directly opposed
to each other in their effects upon the Indi-
vidual Intelligence.
The Constructive Principle builds up the
Individuality and increases the degree of In-
telligent Unfoldment. Because of this fact it is
recognized as the Principle of Right, in
Individual Life.
44
 WISDOM

The Destructive Principle tears down the

Individuality and reverses the process of 111-
telligent Unfoldment. Because of this fact it is
recognized as the Principle of Wrong, in
Individual Life.
This is the method and process by which
man came to know the meaning of "Right"
and "Wrong," and to recognize the one as
good (for him) and the other as bad (for him).
By this means also he came to know himself
as a creature of the Moral Law, and
irrevocably bound by his knowledge of Right
and Wrong.
In due course of experience and time, man
came to know that he could either obey the
Law of Right and thereby aid Nature in the
process of his own Individual Unfoldment,
evolution and growth, and increase the joy of
life and living; Of, he could align himself with
the principle of Wrong and thereby hinder his
Unfoldment, evolution and growth, and
decrease the joy of life and living.
From that time forward he came to realize
that the only real value of his knowledge was
in the fact that he could apply it to his Indi-
vidual good and greater happiness.
45
 SELF-UNFOLDMENT

He could likewise use his powers to the

same ends. He could use them in conformity
with the principle of Right - or he could use
them in conformity with the principle of
Wrong. In the one case he supplemented
Nature in her effort to further his evolutionary
Unfoldment and growth; in the other he
thwarted Nature in her evolutionary effort in
his behalf. In the one instance he enhanced
his own personal enjoyment of life and living;
in the other he hindered it.
In conformity with these facts, conditions
and principles, the Great School has formu-
lated its own definition of Wisdom:
The right application ofknowledge and the
right use ofpower.
In this definition the term right must be
understood to mean constructive. It is
employed because it is so Universally
understood and accepted as a word with a
moral significance. It lifts the entire concept
of Wisdom to the plane of Morality-which is
the keynote of the definition.
It will now be easy to understand that
knowledge alone is not Wisdom. Its only
possible element that can make it a definite fac-
46
 WISDOM

tor in Wisdom-is its application.

One may possess but a limited supply of
actual knowledge, and yet he may be a man of
real Wisdom, if he applies his knowledge
constructively and in conformity with the
moral principle of Right. He thereby becomes
a co-worker with Nature in her effort to bring
him to a high degree of evolutionary UIl-
foldment and development.
At the same time, he may possess a vast
store of definite knowledge, and yet be utterly
lacking in real Wisdom. This is because he
may lack either the power or the desire, or
both, to apply his knowledge constructively
and in conformity with the fundamental moral
principle of Right.
He may possess the most phenomenal
Powers, and yet be utterly wanting in
Wisdoln; because he may, deliberately or
ignorantly, misuse every power he possesses.
He may devote his powers, destructively, to
wrong ends.
The greater his knowledge and the more
exalted his powers, the more destructively he
may apply the one and use the other-and
hence, the further he may lack the essential
47
 SELF-UNFOLDMENT

elements of true Wisdom.

It has been said-"A little knowledge is a
dangerous thing." Is this necessarily true? It
depends, does it not, upon the manner in
which it is applied? A very small amount of
knowledge may be made to accomplish
constructive results beyond the ability of man
to estimate.
It is equally true that vast knowledge may
become infinitely more "dangerous" when ap-
plied to destructive purposes and wrong ends.
A vast store of definite knowledge may be-
come a power for unlimited Good or unlinl-
ited Evil. If rightly applied it is a power for
unlimited Good; if wrongly applied, it be-
comes a power for limitless Evil.
The appalling thing is the fact that it is for
each Individual to determine the fruits of his
own personal knowledge: That he may make
the fruits of his knowledge either good or bad,
bitter or sweet, delicious or unsavory, nour-
ishing or poisonous, constructive or destruc-
tive-solely by the manner in which he ap-
plies his knowledge and uses his powers.
When we take into account the further fact
that there is an irrevocable Law of Compen-
48
 WISDOM

sation overshadowing every one of us, every

instant--demanding of us an accounting for
the manner in which we apply our knowledge
and use our powers-the supreme value and
importance of getting Wisdom becomes over-
whelmingly apparent even to the dullest of us.
The fundamental purpose of the Great
School has ever been "The right application
ofknowledge and the right use ofpower. "
It has recognized, and definitely proven the
fact, that knowledge is ever and always
accompanied by Personal Responsibility; and
likewise, that the greater the knowledge the
greater the responsibility.
Knowledge is forever accompanied by the
responsibility to use it constructively-which
means consistently with the fundamental
Principle of Right.
The accumulation of definite information
and the acquisition of exact knowledge con-
stitute the initial steps which all must travel
who hope to arrive at the goal of Wisdom.
The importance of knowledge, therefore,
must not be overlooked nor minimized. It
constitutes the first consideration of every
Individual who enters upon the pathway that
49
 SELF-UNFOLDMENT

leads to Individual Happiness.

It is only by converting his knowledge into
Wisdom that he makes the final demonstration
and proves the Law.
No man will ever reach the goal of Happiness
through the accumulation of knowledge alone-
nor through the acquisition of the power which
knowledge alone can give him. He must prove
his Wisdom by the right application of his
knowledge and the right use of his powers.
APPLICATION
1. Make a careful analytical study of the
modem lexicologists who are generally ac-
cepted as authorities throughout the English
speaking world, and it will disclose to you the
fact that Wisdom-as generally defined,
considered and employed - does not rise to the
level of moral principle.
2. Study the following expressions carefully,
and ask yourself what the word "Wisdoln"
means in each expression. Wherein is there a
difference, and what is it?
(a) "Moses was learned in all the Wisdom of
the Egyptians,"
(b) "Solomon was a man of great Wisdom."
(c) "There are those who tell us that the Ved-
50
 WISDOM

as are an epitome of the Wisdom of the ages."

(d) "He is a youth of Wisdom far beyond his
years."
(e) "The Wisdom of silence is often greater
than the Wisdom of much speaking."
3. When you have covered the subject fully,
begin a careful study of the following list of
words, to determine which, if any of them, enter
into the aggregate meaning of Wisdom. Take
any given word in the following list and subject
it to the following inquiry:
(a) Does its meaning enter into, or constitute
an essential element of Wisdom?
(b) Does Wisdom cover or include its meall-
ing, or any part or phase of it? If so, how; in
what way?
(c) Intelligence, comprehension, understand-
ing, sagacity, acuteness, acumen, subtlety,
perspicacity, discernment, judgment, discrimin-
ation, reason, cognition, thoughtfulness,
knowledge, experience, perception, unprejudice,
impartial tactfulness, diplomacy, truth,
righteousness, courage, independence, skill,
intellectual, intuitive, discretion, prudence,
logic, Consciousness, Will, action.
(d) By the time you have covered the ground
51
 SELF-UNFOLDMENT

above suggested, you will begin to realize

something of the significance, import and
meaning of Wisdom.
4. After having fixed in your Consciousness
the scientific meaning of "Wisdom" as a Moral
Principle, make it a part of your daily life:
(a) To increase your Knowledge.
(b) To make a right and practical Application
of that Knowledge.
(c) To so use all your Power as to make a
Right Use of it, and
(d) To thereby exemplify Wisdom.

52
 CHAPTER IV

COMPENSATION

There can be not the least possible doubt

that one of the most vitally important dis-
coveries ever made by science is that there is
in Nature a definite, specific, established, Uni-
versal and immutable Law of Compensation.
This Great Law was first sensed, and later
discovered, by the School of Physical Science.
And yet, even in its earliest efforts to define
the fundamental Principle of Nature back of
the scientific concept and formulate into
definite expression the HLaw of Compen-
sation, " they were driven to the use of terms
and expressions which, of themselves, gave to
the Great Law a distinctly Ethical signifi-
cance, far above and beyond the limitations or
the application of exclusively physical facts
and physical processes. They said, for
instance, that "Nature demands full compen-
sation for everything she gives." She "exacts
53
 SELF-UNFOLDMENT\

full payment" under all conditions. She

demands her "Pay," and ((what she demands
she collects. "
A definition is here formulated that will
express scientifically the meaning of the
Great Law, as it applies to the physical side of
Nature; for it was on the plane of physical sci-
ence alone that the Law of Compensation was
first discovered:
"The Principle and the Process, in physical
Nature, which govern the Conservation of
Matter and the Conservation of Energy,
whereby Nature demands and receives - as
her compensation-a full equivalent for the
matter she employs and the energy she ex-
pends in each and every transmutation she
effects. "
She demands no more, and will receive no
less than a just equivalent. Physical science
has determined with absolute certainty, that
this is one of Nature's fundamental Laws of
Physics. It is Universal in physical Nature. It
runs throughout its every manifestation. In
each and every movement of physical matter,
whether it be that of the most infinitesimal
particle, or the movement of the largest planet
in the Universe, there is, and must ever be an
54
 COMPENSATION

expenditure of physical "energy." But

wherever physical movement (motion) oc-
curs, the Law of Compensation is in active
operation and this Law is obeyed with abso-
lute precision throughout the entire physical
Universe. Wherever physical matter exists
there is physical motion, because every atom
of physical Nature is in motion. Wherever
there is motion there is the expenditure of
physical energy. Wherever there is the ex-
penditure of physical energy, the Law of
Compensation demands that it must be paid
for to the uttermost.
In every chemical reaction there is an
expenditure of enormous energy; but, in strict
accord with the great Law of Compensation,
every ounce of such energy is "conserved"
and paid for in strict conformity with the
Principle.
Let us consider the Great Law, from the
viewpoint of its practical application to
everyday life and living. This is the field of its
most vital significance. This is where there is
much difference of aopinion. "
Some friends were considering the subject
of "Compensation," and the following ques-
55
 SELF-UNFOLDMENT

tion arose: Suppose A. borrows from B.

$1000. B. is wealthy and quite able to lend
the money, and A. is in real need of its tem-
porary use. What sort of payment will sat-
isfy the demands of the Law of CompeIl-
sation?
One answered: "The Great Law does
not demand 'payment in kind.' It is satisfied
with a perfect equivalent.... Being entirely
impersonal in its attitude, if A. delivers
$1000 worth of potatoes to C. who needs
them, this fully satisfies the Law, and the
account is squared. The fact that B. is
wealthy and does not need payment-either
in kind, or in equivalent - removes him
from consideration. The fact that C. needs
the equivalent in potatoes, entitles him to
receive them from somebody. The fact that
A. owes somebody $1000- or its equival-
ent-entitles him to discharge his debt by
giving an equivalent to C. who needs it."
Do you see anything wrong with this logic?
Another said: "But what about B.? Hasn't he
any rights in the matter at all? And if he has,
what are they?"
A third suggested: "Who is to determine
56
 COMPENSATION

the assumed fact that C. is in actual need?

And by what method is his need to be deter-
mined, to keep within the meaning and pur-
pose of the Law?"
Yet another, in support of the position of the
first one, argued: "Weare all of us but the
instruments of the Great Universal In-
telligence - the Great Source of All. In
whatever we do, we are but the instruments
the Great Source uses to balance the process
of Giving and Receiving, so that its Law of
Compensation will be satisfied. In other
words, Nature only uses us as a means to ac-
complish her ends. And whenever Nature-
or the Great Source of All-is satisfied, it is
not for us 'instruments' to question the
means, the methods or the processes
employed."
Do you see anything wrong with this logic,
or analysis?
Whatever You may think of it, there can be
little doubt that B.-who was good enough to
lend A. the $1000-would find it rather diffi-
cult to follow you. He would find it still more
difficult to content himself with the idea that
he has no rights in the matter as an Individual
57
 SELF-UNFOLDMENT

Intelligence. It is not likely that he has

"evolved" to a point where he can look upon
himself merely as one of Nature's "instru-
ments"-without the element of personality-
being made use of, as a sort of mechanical
tool-by which Nature carries on her "Ad-
justing Department" under the Law of Com-
pensation. He might also have some difficulty
in "being cheerful" and "looking happy," or
"smiling" while he stood aside and observed
A. taking a "receipt in full" from C. to bal-
ance A. 's obligation to B. for that original
$1000.
Nor does it seem probable that, under our
present social and political system, even A.
himself could voluntarily dismiss all sense of
personal obligation to B. for that $1000 with-
out feeling several real "qualms of con-
science." One can imagine the troubled ex-
pression of doubt that comes into his face as
he sees B. standing there watching him accept
from C. that "receipt in full." Then it occurs
to him that he should at least have B. 's
approval. He goes over and hands the receipt
to B. who examines it and then inquires:
"What has this to do with me? Where is my
58
 COMPENSATION

compensation for the $1000 I loaned you? I

hold your note here for that amount. And it
has not been paid. Is not that true?"
"Yes, that is correct; but you are wealthy
and do not need the money; and C. did need
the potatoes ..."
"Hold on, my friend, just a moment. How
do you know that I do not need that $1000?
And how do you know that C. actually
needed the potatoes? I make my living by
lending money. C. makes his by selling po-
tatoes. To lend money I must have money to
lend. Just so in order to sell potatoes, C. must
have potatoes to sell. But my need for money
to lend is just as great as his need of potatoes
to sell. Furthermore, where did you get your
right, or authority, to determine the question
of his and my respective needs? It seems to
me, my friend, that you have assumed a great
deal in connection with this matter."
The foregoing will get the problem clearly
before us for consideration; and it is one that
deserves our most serious consideration, be-
cause it involves the entire subject of the Law
of Compensation, as well as the duties, re-
sponsibilities, obligations, rights and relations
59
 SELF-UNFOLDMENT

of the Individual thereunder.

It does not seem possible that in this mod-
em, progressive, rational and scientific age,
there is even one Intelligent Individual who
has any real doubt concerning the fact of his
own Moral Accountability and Personal Re-
sponsibility. Nor does it seem possible that
anyone should be in doubt as to the degree of
his Moral Accountability and Personal Re-
sponsibility. For, if he is morally accountable
and personally responsible - as we all know
he is-then he knows that it is because he has
Consciousness, Will, Desire and Choice, Rea-
son, Discrimination, Self-Control, Personal
Responsibility and Conscience which makes
him know that there is a fixed obligation upon
him to do the things which his Conscience
and Reason tell him are Right, and refrain from
doing the things they tell him are Wrong.
In this case there can be but one measure for
the degree of his Moral Accountability and
Personal Responsibility, and that is the degree
of his knowledge and the degree to which he
is able, of his own free Will and Accord, to
exercise these faculties, capacities and powers
of the Individual Intelligence.
60
 COMPENSATION

We all know that, in our normal condition,

we do exercise these faculties, capacities and
powers constantly, and independently of what
our fellows may be doing, saying or thinking.
In fact, it is just because of this knowledge
that, wherever Society exists, there is a uni-
versal understanding and assumption that, in
our normal state and condition, we do exer-
cise these faculties, capacities and powers in-
dependently, and that, by reason thereof, we
are Morally Accountable and Personally Re-
sponsible beings.
This mutual understanding and assumption
enter into, and are a vital part of, the "Social
Compact," upon which all Human Society is
founded and exists. Without them, the insti-
tution we call "Society" would not exist
twenty-four hours. If anything should occur
to destroy our absolute confidence in the
Moral Accountability and Personal Respon-
sibility of all normal human beings, the entire
"Social Structure" would crumble into dust
within the fraction of a second; for, the fact
that we can, in our normal state and condition,
be made to account to each other and to
Society for every breach of the Social Com-
61
 SELF-UNFOLDMENT

pact of which we are guilty, is the Vital Ele-

ment of the Social Compact upon which the
entire superstructure of Society rests. Elimi-
nate this Vital Elem¥nt, and every "Social
Prop" is instantly destroyed.
According to the teachings and findings of
The Great School of the Masters, the Law of
Compensation applies to, and runs through,
not only the human institution called "So-
ciety," but throughout the entire Moral Uni-
verse. In its relation to the Moral Order of the
Universe, and the fundamental Principle
of Morality back of all Individual Unfold-
ment, there are the following distinct phases
of the Great Law, each of which involves a
Moral Obligation upon every normal human
being:
He must Pay for Everything he Receives.
If the thing received by him comes from one
of his fellows, he must pay directly to the
Individual from whom he Receives-wherever
this is possible.
He must pay his debt in kind - wherever
this is possible, and the obligation has not
been modified by mutual consent of the
parties in interest.
62
 COMPENSATION

Wherever it is not possible for him to Pay in

Kind, his obligation binds him to pay An
Exact Equivalent-which his creditor is mor-
ally bound to accept.
Wherever it is not possible for him to dis-
charge his debt during his physical lifetime,
his Moral Obligation continues in the Spir-
itual World, and the Great Law of
Compensation binds him to pay to his
creditor, in that world, an Exact Equivalent-
if that be possible.
Wherever it is not possible for him to
discharge his debt-to his own Individual
creditor, after passing into the Spiritual
World, then the great Law of Compensation
binds him to render an Equivalent Service to
some other Individual who is in need and
justly entitled to receive such help. This
satisfies the Law, as between him and his own
Individual creditor. But it transfers to the new
debtor the Moral Obligation to Compensate
the original creditor, if this be possible. If it is
not possible, then the new debtor has the
same moral right to discharge his debt by
rendering an equivalent service to someone
who is in need and entitled to receive the help.
63
 SELF-UNFOLDMENT

This again transfers the debt to the last

debtor. The problem now becomes an "end-
less chain" - until the original creditor has
been paid, and the Law of Compensation has
been finally and fully satisfied. Just when,
where and how this final consummation is
achieved, does not seem so vital to us as does
the simple fact that, in the wonderful eCOtl-
amy of-Jhe Moral Universe, the Law of Con1-
pensation must be satisfied, and every Indi-
vidual Debt must be paid in full, either in
Kind or Equivalent.
This great, fundamental Fact of Nature is
the thing that most vitally concerns each one
of us. Out of this fact grow a number of
others, either direct or subsidiary, which you
as well as I should face and, at the same time,
feel a sense of profound gratitude that the
door of Definite Knowledge has been opened
to us and that we are permitted to enter and
share with the Great Friends in the
Knowledge that will "Make Us Free" from
the burden of Unpaid Debts, as rapidly as we
are ready and willing to comply with the
demands of the great Law of Compensation:
Under the Moral Order of the Universe,
64
 COMPENSATION

you and I are bound by the Law of CompeIl-

sation to Pay, and Pay in Full, even to the
uttermost, every debt we owe.
The Law applies to all the planes and COI1-
ditions of life.
We must All pay-and we must pay All.
There are no exemptions. The greatest, as
well as the least among us must Pay. All the
ingenuity of the people of earth and the power
of the Masters combined cannot cancel the
smallest debt of the smallest debtor, nor the
largest obligation of the greatest benefactor.
All must pay. There is no "Board of Ar-
bitration" before which to protest any debt. A
Law of Nature is never subject to the caprices
of Men. It is fixed and immutable.
In the realm of human society where we, as
Individual members thereof, recognize the
Moral Law, we know that we have the power
to bind each other-by mutual agreement
voluntarily entered into. Wherever we do so
bind each other, we recognize this personal
bond as of primary importance. Because of
this we dare not assume that we can discharge
any personal debt or obligation by passing the
compensation therefor to any other Individ-
65
 SELF-UNFOLDMENT

ual, however needy l1e may seem to be.

Our obligation to a fellow human is as
much a part of the Moral Law of the Uni-
verse as is our obligation to the Great In-
telligence.
Your business is to Pay Your Debt; and you
cannot pay your debt by ignoring it. Help the
needy all you can, but never at the expense of
one who has helped you in the hour of your
need, and thereby becomes your legal or
moral creditor. Your function is not to divert
but to Pay. After discharging your own ob-
ligation, if you have anything left with which
to do so, it is your privilege to relieve the
needs of your fellows to the full limit of your
abilities. Whenever you make a gift of that
which is not Yours to Give, you commit an of-
fense against the Laws of both Nature and
Man and in either case the penalty, under the
Law of Compensation, is severe; and whoso-
ever invites it must Pay.
Let us now cross over from the world of
physical matter into that of spiritual matter.
Let us follow the operation of the same great
Law. In the world of Spiritual Nature we find
that we are in a material realm differing in
66
 COMPENSATION

character only in the fact that the Individual

particles of which spiritual matter is com-
posed, are almost infinitely finer, and the rate
of vibratory activity among the particles is so
much greater that it is impossible to measure
it by physical instruments at all.
But here, in this finer world of spiritual
material, we find that the same laws and prin-
ciples govern. Indeed, they seem to be only a
natural extension of physical laws and princi-
ples, but raised to a degree of refinement and
an intensity of vibratory activity to corre-
spond, with absolute exactness, to the state
and condition of this higher and finer world of
matter.
As might be expected, we find also that the
same Law of Compensation operates here, in
the spiritual world, with the same certainty
and precision that it does in the world of
physical matter. It is just as exact and just as
exacting.
Now let us return to the physical world, and
trace the same great Law as it manifests itself
in the realm of Morality in Human activities
and relations. To the Individual who
voluntarily lives a life of scientific Morality,
67
 SELF-UNFOLDMENT

Nature promises a Definite Reward. She

promises him an absolute equivalent - in
Constructive Self-Unfoldment (Individual
Growth) -for every ounce of energy he
consumes in his Personal Effort to live a life
of Morality.
In the world of Morality, the formulary of
the great Law works itself out along the fol-
lowing lines: The Individual student of
psychology who is striving for Self-Mastery,
knows that Morality is at the foundation of all
Self-Unfoldment, and that Self-Unfoldment is
the very basis of Self-Mastery. He knows,
therefore, that his first step toward Self-
Mastery is added Self-Unfoldment and
Individual Growth. He therefore says to
Nature: "Give me greater Self-Unfoldment,
because I must have it if I am ever to achieve
Individual Self-Mastery."
Nature replies: "Very well; but, as you
know, I am not a philanthropist. I am willing,
however, to give you all the Self-Unfoldment
and Individual Growth you want, but only on
condition that you pay for it. It would not be
right to either of us for you to receive
something for nothing. You would not under-
68
 COMPENSATION

stand nor appreciate its true value. Hence, the

only way you can obtain it is to pay for it; and
the only way you can pay for it is to give its
exact equivalent in something whose value
can be determined absolutely."
"What can it be?"
"The energy which you, as an Individual
Intelligence, must consume, or expend, in
your Self-Unfoldment and Growth, necessary
to constitute a perfect equivalent for the
development of Self-Mastery-the thing you
desire. Self-Unfoldment and Growth of
Individual Intelligence, are absolutely
dependent upon Personal Effort directed to
that end. Personal Effort is a process of In-
dividual Intelligence and results in the ex-
penditure of energy generated through the
Soul Life Element. This energy, generated
through the Soul Life Element, and accel-
erated by Personal Effort of Individual In-
telligence, is a perfect equivalent for the
growth of the Individual Intelligence which is
back of Self-Mastery. Hence, if you are
willing to pay the price in Personal Effort,
you can have all the Self-Unfoldment and
Individual Growth you want.
69
 SELF-UNFOLDMENT

"In the realm of values pertaining to In-

dividual Intelligence every human is invested
with certain faculties, capacities and powers
which make him free to choose whether he
will pay for what he wants, or not. The same
is true in your case. You want enough Self-
Unfoldment to enable you to exchange it for
Self-Mastery; you may have it if you will
give in exchange a scientific equivalent in
the Personal Effort that means Energy
expended by Individual Intelligence. It is
now for you to determine whether you accept
the offer. If you decide to do so you can
proceed whenever you are ready, to give the
necessary Energy demanded as an
equivalent. And it is one of the requirements
of the Law that you 'pay as you go. ' This
means that you may have the Individual
Growth you desire, just as rapidly as you pay
for it with the necessary Energy- but no
faster.
"On the other hand, if you decide not to pay
the price, nor put forth the necessary Energy
to earn what you seek and must have, if you
ever attain Self-Mastery, then you can go
your way-and take the consequences. This
70
 COMPENSATION

means that just so long as you are unwilling

to pay you will never receive that which alone
can enable you to achieve Self-Mastery. So
long as you refuse to pay the price, just so
long will you fail to accomplish the
Individual Growth on which alone Self-
Mastery is possible.
"But herein is one point that you should
know and never forget for an instant: There is
no such thing as a {static condition' of the
Individual Intelligence. It is always in a state
of activity, or motion. It is always going
somewhere. If it is not going forward along
the path of Constructive Self-Unfoldment and
Individual Growth, it is going backward along
the downward path of devolution and
destruction."
When you analyze the problem more care-
fully, the things which Nature has said mean
that if you ever achieve Self-Completion,
Individual Completion and Happiness, you
can do so only by traveling the one and only
Path that leads to Happiness. There is
absolutely no other Way. There is no method
or process whereby you can ever evade or
avoid the demands of the Law of Compensa-
71
 SELF-UNFOLDMENT

tion. Here is where all the wealth of the

physical Universe cannot avail to mitigate
the rigors of the Law one iota. This is
because you are not permitted to offer any
substitutes. Neither can you employ an
automobile, airplane, or other mechanical
device, because you are too indolent to make
the necessary effort yourself. It is your feet,
and yours alone, that can carry you over the
Path to Happiness. It is your Personal Effort
and Energy alone that must propel them.
You cannot evade or avoid the Great Law.
Only he who travels the Path, of his own free
Will and accord, and by the exercise of his
own energy, will ever arrive at the goal of
Individual Self-Mastery. The sooner you get
this fact so deeply planted in the soil of YOllr
Being that nothing in all the Universe can
uproot it, the earlier you will find yourself
making definite progress along the road you
desire to travel and approaching the goal of
your worthy desires.
You are a free moral agent under the Great
Law. Nobody in all the world can compel
you to travel either of the two Roads
indicated. It is your own voluntary choice
72
 COMPENSATION

alone that must determine the path you

travel. There are but the two Roads. You
must travel one or the other of them. You
cannot travel both at the same time-any
more than you can travel North and South,
upon the physical plane of earth, at the same
time, or travel around a tree in opposite
directions ~t the same time. It is simply one
of the physical impossibilities.
In just this far you are under compulsion of
Nature: Since you cannot stop and refuse to
"travel"-and since you cannot travel two
directly opposite roads at the same time, N a-
ture makes it necessary for you to choose.
Here are the two roads before you. One leads
Northward to the Land of Darkness, Devolll-
tion, Destruction and Death. The other leads
Southward to the Land of Sunlight, Self-
Completion, Individual Satisfaction and Self-
Supremacy. Choose! It is clearly within your
power to choose either road-but you must
choose. And, in making your choice, as an
Individual Intelligence, having the facts of
Nature in mind, you should be impelled by
its knowledge of the logical results to follow
either choice. It would seem that the Con-
73
 SELF-UNFOLDMENT

structive Road to the South, however diff-

icult and rough to the bare feet of the
traveler, would be the inevitable choice of
every Individual who could distinguish be-
tween Constructive and Destructive, Happi-
ness and Unhappiness, Light and Darkness,
Life and Death, and what these mean to the
Individual Intelligence.
And yet, we have the assurance of the
Great Friends, and of the Great School, that
the Road to the North has exercised its fasci-
nating charm over the Intelligence of many a
traveler. With the consequences clearly in
view, many an Individual has deliberately
chosen the Road to the North, and has suf-
fered the penalties of the Great Law of Com-
pensation-because they were inevitable.
Those who receive that which is not justly
theirs are but fixing upon themselves a bur-
den of Debt:J. for They Must Pay in Full for
whatsoever they receive. Let them not de-
ceive themselves by the thought that they
have received something for nothing, for this
is not true; for, whether it be here and now or
in the Spiritual World and then, the time will
come-so surely as the day shall follow the
74
 COMPENSATION

night-that they Must Pay; and the farther

off the day of reckoning, the more difficult
become the terms of payment. Let not your
selfishness deceive your Conscience; for you
cannot evade nor avoid the Great Law. You
Must Pay.
But look up, and let not your heart be trou-
bled; for, while it is true that, under the great
Law of Compensation You Must Pay, and
Pay to the Uttermost-nevertheless, the
same Great Law guarantees to You that you
also shall Receive a just reward for every
benefit you confer upon your fellows. Hence,
while it is inevitable that You Must Pay, it is
just as inevitable that those who owe You
must also Pay. They can no more evade or
avoid the Law than You can. Hence, you are
in nowise injured, for the Receiving must
ever balance the Giving. This is but the other
side of the same Great Law of Compensa-
tion. It is the Law ofIndividual Life.
The ultimate purpose of the Great Creative
Intelligence with reference to the Destiny of
the Individual Intelligence, may not be with-
in the clear vision of our present understand-
ing. Hence, it is not for us to judge our fell-
75
 SELF-UNFOLDMENT

ows who elect to follow a different road fronl

that we choose as Individual Intelligences;
they are but exercising the capacities and
powers with which Nature, or the Great Cre-
ative Intelligence, has invested them. It is
only for each of us to make our own Indi-
vidual Choice - and may the Great Father,
the Great Friends of the Friendless and the
Helpers of those who need, help us to choose
wisely, and refrain from judging those who
choose differently.
Therefore, go on, dear Friend, casting your
Bread upon the Waters, for you will surely
"find it after many days."
APPLICATION
1. Before you arise in the morning, compose
yourself in silent consideration of the Great
Law. Let its vital meaning and significance
sink deep within your Consciousness.
2. Think of it now, not as a burden, but as a
great beneficence--if you only treat it
justly. !fit has ever been your habit to layout
your day along the lines of Selfishness or
Greed, make this the dawning of a New Day
in your own Evolution and Growth. Instead
of devoting your thoughts, and later your en-
76
 COMPENSATION

deavors, to obtaining whatever you can, and

all that you can, from your fellows, turn now
your thoughts, desires and contemplations to
making this a day of Giving instead of Re-
ceiving.
3. Let your vital purpose and endeavor be
to see how far you can go toward paying
your just debts; for you need not doubt that
this determined Attitude on your own part,
will inspire many another to emulate your
example and, in so doing, bring back to You
some of the rewards which the Great Law
holds in store for you. As you Give so shall
you Receive. Therefore, plan a Day of Serv-
ice, for in this you are establishing a "Credit
Balance" with the Moral Order of the Uni-
verse. Your "Bread" will come back to you,
so surely as the seasons shall come and go-
so surely as the birds and the flowers shall
come to herald the approach of Spring.
4. At night, review the day. Consider how
many debts or obligations you have dis-
charged. Note how many you can recall that
you might have paid and wiped from the
Trestle Board of Life, but did not. Then sleep
in peace, resolved to make the new day one
77
 SELF-UNFOLDMENT

that will do credit to your Intelligent un-

derstanding of the Great Law.
5. With Joy, lift your thoughts to the Great
Father, or the Great Friends. Ask them to be
with you and strengthen your Courage to
Live the Life of Service that shall make you a
beneficent influence among all with whom
you meet. In this you are not demeaning
yourself, but opening the Door to the most
wonderful friendships life, here or hereafter,
can ever bring to you. Make Yourself Worthy
of Them, and they Will Come to You.
6. In all the days of this, your earthly life,
carry this inspiring concept: "In the great,
eternal March of Destiny, my own will come
to ,nee What I have earned is mine; nor Time,
nor Tide, nor Men, nor Gods can keep my
own from me. "

78
 CHAPTER V

TOLERANCE

Tolerance: The attitude of Individual In-

telligence which recognizes, acknowledges
and respects the natural rights, privileges,
prerogatives and liberties ofall mankind.
A careful study of the definition will make
clear the fact that an Individual Intelligence
may recognize the natural rights, privileges,
prerogatives and liberties of all mankind
without being Tolerant. In other words, it
requires something more than mere recogni-
tion of such rights, etc., to constitute Toler-
ance.
There must be also an acknowledgment of
their justice and right.
But one may both recognize and acknowl-
edge the natural ri,ghts, privileges, preroga-
tives and liberties of all mankind, and still fail
to exemplify real Tolerance. The Individual
who exemplifies Tolerance must not only
79
 SELF-UNFOLDMENT

recognize and acknowledge such rights,

privileges, prerogatives and liberties as facts
of Nature; but he must, in addition thereto,
have a deep and abiding respect for them. He
must hold himself bound by a most solemn
obligation to honor and respect them in all
mankind.
If asked the question: Do you believe you
exemplify Tolerance toward all your fellows?
-it is safe to assume that a majority of both
men and women would answer in the affirma-
tive. And yet, when the Attitude of the Indi-
vidual Intelligence is analyzed and laid down
beside the foregoing definition, it would be
found that one or more of the elements of real
Tolerance do not exist.
Suppose you are engaged in a difficult and
important work which you feel yourself
obligated to finish. To do so, you must have
your time free from interruptions; and you
must also have your rest and sleep, to gener-
ate and conserve your vitality and strength for
the task.
You have a neighbor who is a musician, and
who has a large and very loud piano; and he
plays it every night until long after midnight.
80
 TOLERANCE

His house is so close to your own that you can

hear every tone, and he keeps his windows
open, thus intensifying the sound to you. The
natural result is that you spend most of your
nights trying, without success, to rest and
sleep. You finally grow into the mental
Attitude of impatient condemnation of him,
and you feel that you could take pleasure in
seeing him suffer some sort of mishap that
would deprive him of his ability to play his
piano. If he should suffer the loss of both his
hands, you would find it difficult to sym-
pathize very deeply with him.
But, after all, it is very evident that he ob-
tains pleasure from the playing of his piano.
In doing so he is only exercising his inalien-
able right to pursue happiness; and this is one
of the privileges guaranteed to him by the
constitution of our government. What right
have you to interfere with him in the exercise
of that privilege?
Would it not be much better and more con-
sistent for you to turn your attention and your
efforts to the business of exercising the char-
acter of Self-Control that would enable you to
go off to sleep, regardless of his musical pur-
81
 SELF-UNFOLDMENT

suit of happiness, calm your ruffled nerves,

and get the rest you so much need, and leave
him to the enjoyment of his piano?
You can do this, if you set yourself the task,
and without in the least disturbing your
neighbor in his "pursuit of happiness." Fur-
thermore, in following that course you would
be exemplifying and practicing Tolerance to-
ward your neighbor. Moreover, you would be
gaining something of inestimable value to
yourself, namely, the power of Self-Control.
A writer has just such a neighbor, and he
has allowed himself to be annoyed and dis-
turbed during the greater part of many nights;
until he arrived at the conclusion that his
annoyed and disturbed condition was his own
fault, and due entirely to the fact that he had
failed to exercise the degree and quality of
Self-Control that would enable him to calm
his ragged nerves into the relaxed and
wholesome condition of restfulness that
would enable him to go off to sleep, in the
very midst of the music, and actually
transmute the music into a veritable lullaby to
make him sleep all the more soundly. Since
then he has had no trouble whatever, has slept
82
 TOLERANCE

and rested peacefully; and has not, even in

thought, interfered with his neighbor in his
earnest and persistent "pursuit of happiness."
Suppose the writer had followed his in1-
pulse, and had called the police department,
made a complaint against his neighbor, and
asked the police to suppress the nuisance. He
would have stopped his neighbor in his
"pursuit of happiness," would have confessed
thereby that he was not sufficient master of
himself to control his nervous irritability. He
would also have lost the opportunity to
exemplify and practice Self-Control until he
had gained the mastery over his nervous sen-
sibility; and would have permitted his emo-
tional nature to control him.
But you are ready to protest that no man has
the legal or moral right to disturb his
neighbors during the hours of the night when
they need their sleep and rest. Very true. The
city ordinances would have justified the
police in calling on the neighbor and com-
pelling him to desist from playing his piano
after 10 0' clock at night. This would have
made it possible for the writer to get his sleep
and rest, without the necessity of exercising
83
 SELF-UNFOLDMENT

Self-Control at all. At the same time, it would

have deprived him of the necessity for
cultivating his power of Self-Control, and of
thus establishing his power of Self-Mastery.
The probability is that he would have in-
curred the hostility and dislike of his neigh-
bor, and acquired the reputation of being a
"nervous crank." Moreover, it is certain that
he would have deprived his neighbor of a
considerable amount of real pleasure and
enjoyment; and at the same time stimulated
unhappiness in the mind of his neighbor.
On the whole, it would seem that here is a
case where the exemplification of simple Tol-
erance would solve the problem correctly,
and to the real advantage of all parties con-
cerned.
A husband and wife grow critical of each
other. Each has acquired certain idiosyn-
cracies or habits of manner that jar upon the
nerves of the other. They both give way to
their nervous irritability and emotions. In
time, if they indulge themselves in their emo-
tionalism, they become very unhappy when-
ever they are together. Each blames the other;
and neither makes any effort to overcome or
84
 TOLERANCE

conceal their distress over each other. Under

these conditions, it is only a question of time
when they will reach a point where they are
both in open rebellion at the unhappy
conditions. The inevitable end is that a legal
divorce finally separates them forever. This is
the history of a large percentage of unhappy
marriages.
Each will say: "I have done everything
possible to preserve harmony between us"-
and each' will believe it. But the trouble is that
neither has done anything constructive to
solve their inharmony. If each would simply
exemplify the spirit of true Tolerance toward
the other, their inharmony would disappear
like a cloud before the sun. The whole
difficulty is in the fact that husbands and
wives simply give way to their emotions,
regardless of the inharmony they thereby in-
vite and create.
Indeed, it is believed that if the average
husband and wife who are divorced on the
ground of "incompatibility," would practice
toward each other simple Tolerance, in the
spirit of the definition of the Great School,
they would soon dispel all their inharmony;
85
 SELF-UNFOLDMENT

and that at least ninety per cent of such

divorces would be avoided; and domestic har-
mony would be increased accordingly.
It can be said, without exaggeration, that
Tolerance, as herein defined, is one of the
most beneficent virtues of the Individual
Intelligence. It has a deeper and more con-
structive influence upon social and domestic
harmony than almost any other single influ-
ence.
Let us consider the subject from a more
personal and vital angle. You are an evolving
Individual Intelligence, seeking to align
yourself with the Constructive Principle of
Nature, and to cooperate with the Great Law
of Individual Life. You know that there are
certain things within yourself that are con-
structive in their effects upon your develop-
ment; and there are certain other things that
are destructive in their effects upon you.
One of the most destructive conditions,
known to the Great Friends, is that of Intol-
erance. Wherever it finds lodgment in the
Individual Intelligence it paralyzes every ef-
fort to advance. It destroys the powers at the
foundation of all Constructive Unfoldment. It
86
 TOLERANCE

blocks the pathway that would lead onward

and upward out of Spiritual Darkness into
Spiritual Light. It acts as a subtle poison in
the very texture of the Individual Intelligence,
and impels it to sink lower and lower in the
scale of Constructive Spirituality.
Hence, every impulse that would impel you
to judge a fellow human, or set in motion
forces and influences that would tend to in-
jure another, becomes a deadly thing within
yourself, and begins to gnaw at the very foun-
dation of your Character. It begins to destroy
the Vitality and Constructive Energy upon
which you must depend for your power to
climb the pathway of Evolution, and finally to
attain to the power of Self-Mastery. You can
never overcome the downward pull of
Universal Gravity, so long as there is that
within your Intelligence which would lay a
stone in the pathway of another Intelligence
in its upward struggle from Spiritual Darkness
into Spiritual Light. You can never claim the
help of the Great Father or the Great Friends
in your own struggle for Self Mastery, so long
as you yield to the impulse to judge any living
human being but yourself.
87
 SELF-UNFOLDMENT

Perhaps there is no single department of

human life and thought wherein there is such
almost Universal Intolerance as there is in the
department of Religion. Just why this is so is
one of the anomalies of life; because, when
the Individual is brought face to face with the
proposition, in a direct and unequivocal man-
ner, at least 99 out of every 100 Individuals
will admit that Religious Belief is something
that no man should judge or condemn. Vir-
tually the entire human race has come to rec-
ognize the fact that one of the Inalienable
Rights of every Intelligent human being is to
"Worship God according to the Dictates of
His Own Conscience." With our lips we re-
peat this truism with as little compunction as
we say "Two and two make four." We recog-
nize it as one of the fundamental facts of
Nature. Nevertheless, and at the same time,
deep down within his own Intelligence almost
every devoutly religious Individual judges his
neighbor, oftentimes his dearest and most
devoted Friend, because he does not belong to
the same Church, or accept the same religious
creed as himself. Nay, it is even not uncom-
mon to hear one man harshly criticize and
88
 TOLERANCE

condemn his fellow who presumes to differ

from him in point of religious belief. With
many this disposition to judge their fellows
seems to be as involuntary a process as is that
of breathing, or of disliking an article of food
that offends the sense of taste.
It seems almost an innate part of a devout
religionist to criticize, judge and condemn
those who find consolation in a religion that
differs from his own. But ask him the pointed
question whether he would cheerfully grant to
another the same right to condemn Him in tl1e
same manner and for the same reason, and "it
is different." Immediately he will remind you
of the unanswerable Fact that the Constitution
of the United States of America guarantees to
every citizen of the country the Right to
"Worship God according to the dictates of his
own Conscience"; that this is an inalienable
right which all good citizens are bound to
respect; and that many who would violate this
inalienable Right of Citizenship in our country
should be deported from the country, alld
subjected to divers and sundry penalties that
should discourage him from ever repeating
the offense.
89
 SELF-UNFOLDMENT

But if you will follow him, you will not

have to travel far until you will find him
deeply immersed in his favorite occupation of
criticizing, judging and condemning some
hapless Individual who has presumed to give
expression to religious convictions at variance
from his own.
"0 consistency! Thou art a jewel! "
It is here, in the realm of religion-the
place of all places where one should least ex-
pect to find Intolerance-that it seems to live
and thrive most abundantly.
And here is where You (who read this
message) should begin your personal work of
uprooting one of the most destructive ten-
dencies of your nature-the tendency to In-
tolerance.
Then again: There are those who call them-
selves Men, who find it almost impossible to
permit any woman, with whom they are com-
pelled to associate, to give expression to any
idea or conviction at variance with their own.
There is that within them which rebels and is
offended if any woman of their acquaintance
presumes to have ideas, draw conclusions, or
form convictions, at variance with their own.
90
 TOLERANCE

They will lie awake nights in search of ways,

means and methods of confounding such
women, humiliating them, refuting their con-
victions, discrediting their ideas, disputing
the authenticity of their knowledge, and, in
every possible way, making them uncom-
fortable.
Such men are impelled to their cruel,
harsh, discourteous, contemptible, ungentle-
manly and puerile Attitude by Intellectual
Vanity. They have not yet reached a point of
Unfoldment where they can recognize any-
thing outside themselves. The splendid pos-
sibilities of noble and developed womanly
Intelligence and capabilities have not yet
dawned upon their limited Intelligence and
understanding.
Men of this type make it utterly impossible
for men and women to unite in any common
undertaking where Intelligence is the basis of
their success. They create dissension, mis-
understanding, disputes, enmity, contention,
discord and unhappiness in all their relations
and associations, and make constructive mu-
tual effort utterly impossible.
The marvel of all this is in the fact that such
91
 SELF-UNFOLDMENT

men do not seem to be able to realize the fact

that the entire trouble and cause of discord are
in themselves, and not in the women they
seek to disparage, belittle and depreciate.
How may men of this type overcome their
critical and intolerant Attitude toward the
women with whom they associate, and often
find it necessary to work?
The way is simple, Provided they will just
be Honest With Themselves. For, if they are
honest with themselves, they cannot make a
careful, unbiased and honest Self-Analysis
without uncovering to themselves the Mo-
tives which prompt them to assume an Atti-
tude of such unreasoning hostility, discour-
tesy and Intolerance toward women. They
cannot fail, if they are honest, to recognize the
fact that their chief trouble lies in the Vanity
of Intelligence which impels them to resent
the superiority, even the equality, of women
intellectually. Once they recognize the cause,
if they have the humility and courage to deal
with it like real men, they will tum about in
their Attitude, extend the hand of true fellow-
ship to their women associates, restrain every
impulse moved by Vanity, and the difficulty
92
 TOLERANCE

will disappear like fog before the sun.

APPLICATION
How shall you proceed to eliminate the evil
impulse of Intolerance?
This is not as difficult as it may at first ap-
pear-if you will give yourself to the accom-
plishment, with the determination to conquer
your weakness.
1. From the hour you read this lesson let
its message sink deep into your innermost
consciousness. You will never again utter a
criticism, nor be Intolerant of a fellow human,
without being reminded of the fact that you
are doing a thing that you Know to be De-
structive to Yourself
2. The instant you get the reminder, stop
where you are. Tum your thoughts back
upon yourself Say to yourself: "I have no
Right to criticize or judge another harshly. My
only right of judgment is that which applies to
myself Instead of concerning myself with the
lives and affairs of others, I will make another
searching examination of Myself, to see
wherein my own life fails to exemplify tIle
Law of Constructive Unfoldment. And
wherever I find myself at fault, I will
93
 SELF-UNFOLDMENT

immediately set about the task of planting my

feet once more upon the pathway that leads to
my own Constructive Unfoldment and
Growth. I will master every evil tendency and
conquer every impulse that would do injury to
any human being."
3. Take some loyal friend into your
confidence. Tell him of your problem. Tell
him how you have discovered your weakness
and your fault, and that you have determined
to conquer it. Tell him that he can help you, if
he will. Then get him to promise you that he
will join in the effort to help you overcome
your enemy. Tell him that you want him to be
absolutely frank with you at all times, and
whenever he observes you in a critical
Attitude or hears you give utterance to any
word of judgment or intolerance concerning
any other Individual than yourself, he will call
your attention to that fact. Assure him that
you will accept his reminders in the spirit of
true friendship, and that you will not be hurt
nor offended by anything he may do or say in
his efforts to help you. By thus invoking the
aid of a friend you will not only gain a
valuable ally whose efforts will be of imm-
94
 TOLERANCE

ense serVIce, but you will involuntarily

increase your own watchfulness-Provided
you accept his services in the right spirit and
endeavor to profit by them.
4. Another sure way in which you can re-
mind yourself of your own evil habit or ten-
dency is to study the mental Attitudes of your
own circle of personal friends. Watch them-
not for the purpose of judging them or
criticizing them-but merely to observe how
often, and in what subtle ways, they will give
expression to the same weakness and fault.
You will be surprised and shocked, no doubt,
to find how much of their time and energy are
absorbed in the voluntary occupation of
criticizing and harshly judging their friends
and associates. Indeed, this has become so
Universal an Attitude among human society
that virtually none escapes it. It is like a blight
that has fallen upon a field of otherwise per-
fect wheat. It paralyzes, burns, blights,
withers and finally destroys those who yield
to its destructive influence and power.
5. The Individual who harbors Intoler-
ance, or yields to the habit of Judging His
Fellows, thereby destroys his own Spiritual
95
 SELF-UNFOLDMENT

vision and makes impossible the entrance of

Spiritual Light and Vitality. He has closed the
door to the higher realms of Spiritual Light
and Life and has deliberately turned his face
to the North and chosen the road to Spiritual
Darkness.

96
 CHAPTER VI

JUDGMENT

The "Social Structure" is founded upon the

"Law of Life." "SelfPreservation" is said to
be the "First Law of Life." When men and
women \come together in the community re-
lation, and form what we are pleased to call
the "Social Structure," they do so upon the
mutual agreement that each Individual of
them will assume and discharge certain fixed
obligations and responsibilities to his fellows,
and relinquish certain liberties of action,
certain privileges and prerogatives-in order
that the "Social Structure" may endure and be
ofservice to all.
Today we have carried the development of
the "Social Compact" to a point where we all
recognize the fact that the institution we call
"Society" provides, not only for the physical
and material necessities and comforts of life,
but for the vastly more important things
97
 SELF-UNFOLDMENT

which have to do with our intellectual and

moral development and well-being. It pro-
vides an education for us and our children,
and our children's children.
It opens the door of Knowledge to us in
every direction, and invites us to enter and
partake of whatsoever we find that seenlS
good for us, or which enables us to render
service to our fellows who need our help.
To accomplish all this, and vastly more that
is yet to come, it is necessary for us to enforce
the Social Compact, and see that each Indi-
vidual fulfills the duties, discharges the re-
sponsibilities, keeps faith with his fellows,
and otherwise lives his life in conformity with
the principles to which he pledged himself, as
a member of Society, in the beginning.
Because men and women are not yet per-
fect, there are always some among them who
fail to keep faith with their fellows, who
knowingly and intentionally violate their
pledge to Society, and endeavor to get ahead
by cheating and defrauding their fellow
members of Society.
It is to restrain these that we elect Judges
whose business it is to see that all who are ad-
98
 JUDGMENT

mitted into the Social Compact, and become

members of Society, shall conform to the
Laws, Rules and Regulations enacted by So-
ciety for its own protection and preservation
and for the comfort and well-being of all its
members, free from prejudice and injustice.
But, in the performance of his judicial duties
and responsibilities, the Judge acts as a
"Judge" upon whom the business of Judging
is a fixed responsibility. With him it is not a
personal matter. He may Judge a member of
Society guilty of murder, and condemn him to
death, upon the evidence and the law, with no
feeling whatever of hate, ill will, condem-
nation, or even criticism. He may even do all
this while he is moved to pity and sorrow for
the condemned. He may even wish that his
duties and obligations to Society would
permit him to say to the criminal: "Go, and
sin no more"-as did the Master Jesus. But he
is chosen to his office as "Judge" that he may
protect Society from the disintegrating and
destructive influence of evil, and preserve its
very Life. Hence, he must Judge, and he must
punish the guilty. He has no choice.
Otherwise the foundation of Society would
99
 SELF-UNFOLDMENT

crumble away, and the superstructure would

fall in ruins to the earth. Honest men and
women would have no protection against the
evil machinations of their unworthy fellows,
and the entire Social Structure would
disintegrate, and the unrestrained evil in men
and women would inaugurate a reign of ruin
and death to all who opposed them.
But, You are not a "Judge." You have not
been employed to Judge your fellows.
The Judgments You, as a member of So-
ciety, are prone to render against your fel-
lows, are no part ofyour duty or responsibil-
ity to Society or to anyone whomsoever. They
are no part of your Social Compact. You
Judge them of your own free will and accord.
You Judge them because you want to, and not
because of any need or demand upon you.
You Judge them solely because it gratifies
you to condemn those you assume to be your
inferiors-and not for any possible Good your
Judgment may accomplish. In fact, you Know
that such a voluntary and unasked Judgment
as You render, serves only to create enmity, ill
will, resentment, condemnation and disgust in
the mind of the Individual you Judge as
100
 JUDGMENT

well as in the mind of every other just

Individual. You know that it does not inspire
admiration or respect for you in the mind of
anyone whomsoever, much less in the mind
of the Individual you Judge.
Hence, from every aspect of the subject,
your Judgment of your fellow immediately
sets in motion nothing but evil, harmful and
destructive forces and processes. You thereby
become not only a destructive element in So-
ciety, but a positive danger to the Social
Structure of which you are one of its active
units. You become a positive Poison within
the body of the Social Organism, and your in-
fluence, if permitted to go unhindered, will do
what any intense and subtle poison will do to
the physical body of its victim. In due time, it
will bring destruction and Death.
To render ajust Judgment of your brother or
fellow, you must first Know with Absolute
Certainty what is Right and what is Wrong
concerning the subject of your Judgment.
Who among you is there who knows, with ab-
solute certainty, the right or the wrong of any
other man's Life, conduct, or course of ac-
tion? There is Not One.
101
 SELF-UNFOLDMENT

To render a just Judgment, you must Know,

and you must have in mind at the time, every
fact, every influence, every impulse, every
motive, every conscious purpose, every con-
dition-both internally and externally-
which had any part in determining the course
of action followed by the one you Judge.
With your present limitations of Intelligence
and wisdom, do you believe, for one instant,
that you can qualify as a ((Just Judge"?
Not long ago a friend of mine gave utter-
ance to a very harsh and gratuitous Judgment
concerning another friend of mine. I know
both of these people very well, and I have a
deep affection for them both. I believe they
are both far more honest and sincere than the
great unregenerate majority of mankind; and I
verily believe they both are trying, earnestly
and sincerely, to make their lives a living ex-
emplification of the principles they have
come to accept as true.
The friend, in this case, who uttered the
harsh and critical Judgment, is a great, strong,
fine, manly, but gentle and kindly Individual.
He is the father of a lovely family of children
of whom he is justly proud.
102
 JUDGMENT

The man against whom his harsh Judgment

was given, is many years his senior-a big,
strong, loving and lovable character who
minds his own business, and comes as nearly
living the Golden Rule as any man I know.
He also is a father, and the provider for a
disjointed family. It so occurred that his
married life has not been altogether happy.
His wife was a charming, intelligent, gracious
and attractive woman - a womanly woman
who had many good friends among her
women associates. She was of the type that
inspires confidence and more especially sym-
pathy-and, if she had a weakness of charac-
ter it was in the Attitude of self-pity, and the
general air of being abused.
The dark shadow of domestic infelicity
drifted into and over their home life. The
woman carried her sorrows and grievances to
her women companions. The husband took
nobody into his confidence concerning their
troubles. He did nothing and said nothing t(
counteract the criticisms of his wife's friends
There was another woman. After years (
unhappiness the separation came, and the hu
band married the other woman.
103
 SELF-UNFOLDMENT

My friend who harshly Judged his older

friend honestly believes that he mistreated his
first wife, neglected his duty toward her, and
failed to discharge his personal responsibility.
But how does he Know such things? It is
hardly possible for him to know anything be-
yond what his own wife may have heard from
the sympathetic and prejudiced friends of the
wife. And then, does he know that the wife
performed all her duties to her husbqnd be-
fore their separation? Does he know whether
the wife was always kind and loving and
patient and uncomplaining, free from jeal-
ousy, bitterness and the curse of "nagging"?
Does he know to what extent, if any, she was
critical, exacting, unappreciative, unsympa-
thetic, complaining, a scold, or many other
things that are usually concealed from those
outside, but which both create and widen the
chasm of inharmony between a mismated
husband and wife? Does he know how often,
if at all, the husband tried to bridge the
chasm? Does he know how often the husband
wept in silence and alone because of what he
believed to be the cruel and bitter injustice
of his wife's Attitude? Does he know how
104
 JUDGMENT

often the condemned husband bowed his head

in sorrow and humiliation because he could
not overcome the influence of jealousy, bit-
terness and complaint? In truth, does he Know
anything whatever, outside the gossip of
sympathetic women for one of their associates
they believe is mistreated?
Does he know anything at all about it? How
can he? In the very nature of things, is it
possible for him to have any personal
Knowledge whatever on which to base his
condemnation? Certainly not. Neither will he
ever know-so far as the husband is con-
cerned, because he holds it a breach of good
faith ever to discuss his domestic sorrows and
disappointments with anyone whomsoever.
But still, his younger friend Judges him.
And his Judgment is one of condemnation.
Indeed, he has Prejudged his friend for he has
not heard his side of the domestic tragedy,
and never will.
Herein lies the problem for our Individual
solution: What Right have you or I to Judge
our fellows, least of all to condemn them?
Doubtless they are all imperfect, to some de-
gree and in some manner. So are we-and no
105
 SELF-UNFOLDMENT

doubt we are, in some respects, more imper-

fect than they.
It seems to be almost a Law of Life, that
those who are least perfect, in their own lives,
are the very ones who Judge most quickly and
most harshly their fellows, in the very face of
the command: "Judge not, that ye be not
Judged."
In other words, it is the Individual who has
a "beam" in his own eye who is most con-
cerned about the microscopical "mote" that
is, or may be, or may not be, in the eye of a
friend or neighbor. The longer and larger the
"beam" in one's own eye, the more clearly
and certainly he seems to think he sees the in-
visible "mote" in the eye of another.
Why is it that we deliberately and persis-
tently and knowingly refuse to see the obtru-
sive Beam in our own eye? We delude our-
selves shamefully, if we think for one instant
that others do not see it and know its meaning.
Most of all do we fail of our unworthy pur-
pose when we assume that, by calling atten-
tion to, and exaggerating the tiny "mote" in
the eye of another, we thereby succeed in con-
cealing the perfectly apparent and obtrusive
106
 JUDGMENT

"beam" in our own. This applies to both men

and women alike. By nature they are both
Intolerant. They Judge and they condemn
indiscriminately and without justification.
With some it is pure malice. With others it is
a sort of intellectual amusement. With others
still it is because they thereby hope to conceal
their own imperfections of character. In either
case, they would not do it if they but knew
that every critical or harsh Judgment they
utter against the life, the character, the
actions, the motives, the purposes, or the
moral integrity of a fellow human, only serves
to call the attention of others to the very same
weaknesses, faults, imperfections, inconsis-
tencies, defects of character and lack of true
Morality in themselves. Every harsh Judg-
ment or intolerant utterance we indulge
against a fellow human, is but a tacit and im-
plied confession of our own lack of Moral
Character and integrity, as well as of our un-
fitness and inability to render a Just Judgment
concerning any other mortal.
One of the Great Masters has said: "Those
who Judge their fellows most harshly are
themselves most guilty of the very faults they
107
 SELF-UNFOLDMENT

condemn in others. By the harshness of their

Judgment against their fellows, they seek to
cover up, conceal, or distract attention from,
the faults which they themselves betray most
vividly but condemn most loudly. Hence,
every voluntary, adverse and critical Judg-
ment you proclaim against another is, in es-
sence, but a confession of your greater guilt,
and should be so accepted by your fellows.
The rule is one which can be relied upon to
work no harm to any critical and voluntary
Judge of his fellows."
"Judge not, that ye be not Judged." For, as
you Judge others harshly, or unfairly, you
may depend upon it that you will be Judged in
like manner.
Webster gives the following, among other,
definitions of the verb "to judge":
1. To hear and determine, as in causes on
trial.
2. To assume the right to pass Judgment on
another; to criticize, or pass adverse Judgment
upon others.
3. To compare facts or ideas, and perceive
their relations and attributes, and thus
distinguish truth from falsehood; to discern,
108
 WDGMENT

to distinguish, to form an opinion.

I am convinced that it was in accordance
with this third definition that the Master
Judged Peter, John, Thomas, and others
whom He selected as His Helpers. Of course,
His "Judgment" of each one of them was a
favorable and commendatory "Judgment."
But He "Judged" everyone of them, just the
same. I am therefore convinced that, when He
said: "Judge not, that ye be not Judged," He
had in mind one definite and specific meaning
for the word "Judge." From all that we are
taught to believe as to His character, and His
Intelligence, it seems to me very evident that
He really meant:
"Judge not, critically and unkindly, that
others may not Judge you in the same man-
ner." In other words, He meant "Condemn
not, that ye be not condemned." The "Judg-
ment" He had in mind was a condemnatory
Judgment, and not a Judgment of commenda-
tion, or approval. Neither was it a mere
'forming ofan opinion. "
When the Master said to His disciples:
"Ye are the salt of the earth"-you will agree
that He was "Judging" them. But His Judg-
109
 SELF-UNFOLDMENT

ment was not either critical, unkind, nor con-

demnatory. He was telling them how gen-
erously He had Judged them. When He said:
"Ye are the light of the world," He was
expressing His "opinion" of them, or His
Judgment of them. This also was a most
generous and commendatory Judgment.
When He said "Judge not, that ye be not
Judged," He followed that admonition with
the following reason: "For with what Judg-
ment ye Judge, ye shall be Judged." In this it
would seem that He meant {(Condemn not. "
The principle the Master was evidently en-
deavoring to inculcate is this:
First make yourself worthy, before you
condemn another for an offense of which you
also are guilty. How many of us stop to con-
sider whether we are blameless, before we
condemn our fellows for offenses of which
we may be guilty?
This sort of "Judging" discloses an almost
universal inconsistency of human nature. No
man who has an ungoverned temper, has any
moral right to condemn any other man for
having the same fault. Ifhe must condemn his
fellow for any weakness or fault, let him first
110
 JUDGMENT

be sure that he is not the possessor of the

same weakness or fault. If he condemns
others for cruelty let him first be sure that he
has overcome cruelty in his own character. If
he Judges another for being dishonest, let him
first be sure that he is not dishonest. If he
Judges another of egotism, let him first
overcome all egotism in himself. If he con-
demns another for greediness, let him first
know that he is not guilty of the same offense.
Let him Judge not, until he is worthy to
Judge right.
I do not believe the Master really meant to
restrain His disciples-through fear-when
He said "Judge not, that ye be not Judged." It
seems far more consistent with the spirit of all
His teachings that He was trying to give them
this message and sentiment: "Do not Judge
your fellows unless you are willing to have
them Judge you." This would seem to mean:
"If you place yourself on a pedestal abo,'e
your fellows, by Judging them; you thereby
invoke their dislike, or hostility, and must
expect them to resent your superior attitude,
by Judging you."
I am convinced that He did not intend it to
111
 SELF-UNFOLDMENT

mean: "Do not draw conclusions concerning

your fellows"; for that would be asking an
impossibility. In fact, we cannot use Ollr
reason without drawing conclusions.
I see a large, strong man beating a helpless
little child unmercifully. My reason, acting
on my knowledge of men, tells me that the
man is cruel and inhuman. That is my con-
clusion concerning him. Suppose I then see
him interfere with another man who is beat-
ing his horse because it cannot pull a wagon
that is too heavily loaded. My reason tells me
that he is not entirely cruel, or he would not
thus try to save a helpless horse from suf-
fering.
In one sense of the term, I have Judged the
man.
I have drawn a conclusion as to his charac-
ter and disposition by reasoning from the evi-
dences of his actions.
And you would do the same thing. Any
other man, or woman, would also do the same
thing. I believe the Master Jesus would have
done the same; because He had splendid
power of reason, and could not help using it,
just as we cannot help using ours.
112
 JUDGMENT

You do not think, for one moment-and

neither do I-that He did not draw conclu-
sions as to the characters of His apostles, be-
fore He selected them. No doubt He made a
careful study and analysis of the character of
each man, and formed a favorable conclusion,
or Judgment concerning him, before He
selected him as one of His inner and trusted
helpers. In that particular sense of the word,
He "Judged" Peter, John, Thomas, even
Judas, before calling them to follow Him. In
this case, His "Judgment" of them was evi-
dently a commendatory Judgment. If His
"Judgment" of them had been adverse, it is
safe to say that He would not have selected
them into his "Cabinet" of Helpers.
Make it a part of every day's self-examina-
tion to study your Attitude on this subject of
Judging your fellows. Watch yourself. Keep a
wakeful consciousness in your self-analysis.
You will be surprised and, needless to say,
humiliated to find how almost involuntarily
you will discover yourself in the critical and
intolerant Attitude toward some friend or
associate or acquaintance.
The Key is Self-Analysis and Self-Judg-
113
 SELF-UNFOLDMENT

ment, and not external observation and de-

structive Judgment of Others.
How shall one proceed to overcome Intol-
erance, and eliminate the impulse and the de-
structive habit of Judging Others?
The way is simple and clear, if the Individ-
ual is sincere in his desire to improve, and has
the Courage to face the facts Within Himself,
as well as Without. But he must first reach a
point of development where he has the
earnest desire and the fixed Purpose to
become worthy of the confidence, respect and
admiration of his fellows.
Let him remember always this fact, for it
will help him if he is honest.' No man ever
achieved Self-Mastery, while he was filled
with criticism, harsh and unkind Judgment,
and cruel Intolerance. No man ever will. It
cannot be done. Ifhe has been cruel and harsh
in his Judgments, and has brought discord and
unhappiness into the lives of others, he must
go to them, like a big, brave man, and in the
spirit of true humility, make his apology. It
must come without subterfuge of any kind.
He must ask to be forgiven, and do it- not
merely as an intellectual effort-but in the
114
 JUDGMENT

spirit of one who knows that he has been

wrong, and now desires to be Right.
APPLICATION
1. For ten to twenty minutes each morning,
as you lie awake before arising for the day,
with all the earnestness and sincerity of which
you are capable, follow this line of desire and
purpose:
(a)-Today I shall strive to live a life that is
free from all Criticism of my fellows.
(b)-1 will keep the Wakeful Conscious-
ness, and will watch myself, with the utmost
diligence and care, to see if I can detect one
single impulse of criticism against any human
being. If the impulse comes, I will stifle it
before it reaches my lips in words, or ex-
presses itself in actions.
(c)-1 will watch myself also, to ascertain if
there is any impulse or disposition to Judge
any of my fellows. If I find, even so much as
the impulse of Judgment there, I will check it
instantly.
(d)-I will tum the batteries of my criticism
and Judgment back upon myself. I will
analyze myself critically. I will not spare
myself. I will Judge myself, and I will Judge
115
 SELF-UNFOLDMENT

without prejudice, I will Judge as honestly as

I can; and I will not favor myself in any way,
nor give myself the benefit of the doubt. I will
Judge myself as freely and as critically as
heretofore I have Judged others.
(e)-Wheresoever I find myself at fault, I
will condemn myself justly and without
malice or prejudice. I will be Just to myself,
as I now ask the Great Father and the Great
Friends to be equally just in their
Judgments-lfthey ever Judge me.
2. Just as you would ask the best Friend you
ever had to do you a service, ask the Great
Father and the Great Friends and Helpers, on
all the planes of Life, to give you the benefit
of their guiding and beneficent influence. Ask
them to help you keep yourself reminded of
your critical impulse, and of your tendency to
Judge others, and strengthen your courage
and determination to conquer this obstacle in
the pathway of your Constructive Self-Un-
foldment.
3. Arise, filled with the cheerful purpose to
make your life this day, an exemplification of
the Spirit of Tolerance toward all mankind.
And You Will Succeed.
116
 JUDGMENT

4. At night, after you have retired, compose

yourself mentally, and relax yourself
physically. Then:
(a)-Begin with your rising in the morning
of that day. Go over the events of the entire
day, as fully as you can, in their order.
(b)-See how far you can recall each and
every association of the day with your
fellows, and what passed between you.
(c)-See if you can find any instance when,
or wherein, you allowed yourself to give ex-
pression to a single unkind or critical word or
suggestion concerning anyone.
(d)-See if you can recall any instance
when, or wherein, you gave expression to any
Judgment of your fellows; if so, whether it
was one of harshness, unkindness, or of such
nature as to violate your good resolve of the
mornIng.
(e)-If you find any point in the day where,
or wherein, you failed to live up to your noble
resolve of the morning, express in thoug11t
only, to the Great Father and the Great
Friends, your sorrow and regret.
(f)-Then promise them, and yourself, that
you will try even harder, in future, to make
117
 SELF-UNFOLDMENT

your Life a living example of the high

standard you accept as the true measure of
your Constructive Possibilities.
You Will Succeed.

118
 CHAPTER VII

REFINEMENT

There is, perhaps, no single subject more

generally misunderstood, in its essential mean-
ing and exemplification, than that of Refine-
ment in its relation to Morality and true Self-
Unfoldment and Individual Growth. This is
due-in some measure-to the fact that it is
the very few, even among the most Intelligent
Individuals, who take the time and make the
effort to obtain a clear understanding of the
meaning and significance of the term. Even
when clearly and definitely understood,
seldom is it exemplified. This is because true
Refinement is something far deeper and more
vital than mere outward courtesy, or so-called
etiquette. For this reason it is rare---even
among the progressive Intelligence of this
progressive and Intelligent age.
True Refinement is a thing of the Individ-
ual Intelligence. It follows, as the night the
119
 SELF-UNFOLDMENT

day, and with equal certainty and precision,

every effort of the Individual Intelligence to
acquire knowledge through personal experi-
ence. Every personal effort of the Individual
Intelligence, for the constructive acquisition
of knowledge, sets in motion the refining
process that is back of all Independent Self-
Unfoldment and Evolutionary Growth. It is an
established fact of science that continued
constructive effort along any definite line of
endeavor results, sooner or later, in a consis-
tent constructive Attitude, and in Refinement
along lines that are consistent therewith.
This character of Refinement is not a mere
attainment acquired through the practice of
conventional etiquette, but a deep, fundamen-
tal, underlying attainment of the Individual
Intelligence. It comes only as a result of defi-
nite, persistent and continuous effort along
the line of Individual Self-Unfoldment and
acquisition of knowledge.
This is the first essential in the evolution of
the problem: That true Refinement is a state
and condition of the Individual Intelligence
itself, resulting directly from its effort for
Self-Unfoldment and the attainment of defi-
120
 REFINEMENT

nite and exact knowledge.

Whenever and wherever the Great School
employs the term "Refinement" scientifically,
to express an evolutionary concept, it gives to
it this exact significance:
((The intrinsic results of the evolutionary
effort of an Individual Intelligence to achieve
Self- Completion."
The evolutionary process of an Individual
Intelligence toward Self-Completion is a re-
fining process. Not only that-it is a refining
process that affects each and every
department of Nature within the Individual.
It refines his physical body.
It refines his spiritual body.
It refines the activities of the Individual
Intelligence.
The initial impulse of all human Refinement
is in the Individual Intelligence itself. This
means that it emanates from the Individual
Intelligence, regardless of the plane of activity
on which it manifests itself. This fact of
science raises the question:
"What is the scientific method, or process,
by which an impulse or an Attitude of an In-
dividual Intelligence can possibly exert a re-
121
 SELF-UNFOLDMENT

fining influence upon the purely physical

body of the Individual Intelligence?"
It is known that Refinement of the physical
body, whatever the process may be, directly
affects the cellular constitution of the
organism. Physical Refinement involves the
Refinement of the Individual particles, or
cells, of which the body is composed. This
means the Individual particles, or cells, of the
body are made smaller in size and their
vibratory activity correspondingly increased.
The problem is: How can this be accom-
plished through an impulse, or an Attitude of
the Individual Intelligence? How does an
impulse, or Attitude of an Individual Intel-
ligence transmute itself into physical Re-
finement?
Nature has so provided that every living cell
of the human body is an active dynamo of
vital energy (which we call "human mag-
netism," or "vitality," or "vital essence").
So long as the cell is alive, it goes on and on
generating this magnetism, or vital energy.
But Nature has also provided that the ac-
tivities of this human magnetism are under
the control and direction of the Will of the
122
 REFINEMENT

Individual whose body generates it. This

means that the Individual, by the exercise of
his Will Power, may direct the magnetism of
his own body into any channel, or into any
part of his physical body.
The Will is an attribute of the Individual
Intelligence. It is its "Power of Initiative"-
to set in motion the activities of its bodies-
physical and spiritual - through which it
manifests and expresses itself upon the phys-
ical and spiritual planes of life.
Herein lies the answer to the question as to
how an impulse or an Attitude of the Indi-
vidual Intelligence may produce a refining
effect upon even the physical body.
It is a known fact of Nature that the con-
structive activities of an Individual Intelli-
gence do result in a refining process in all de-
partments of human Nature.
Any activity or impulse which sets in mo-
tion the magnetic energies of the physical
body along constructive lines - such as the
impulse that sets in motion the healing ac-
tivities of the vital magnetism, is therefore
both constructive and refining in its effects
upon the very texture of the physical body.
123
 SELF-UNFOLDMENT

The opposite of this is equally true, and the

fact is familiar to everyone who has normal
powers of observation. Any impulse, or Atti-
tude, that sets in motion the vital activities
along destructive lines is, of necessity, the
antithesis of refining, namely, coarsening in
its effects upon the physical body.
Take the man whose impulse and Attitude
impel him to gratify a desire for intoxicating
liquors; or the man who exercises his Will
power to gratify his lustful desires of sex; Of,
the man who exercises his Will to gratify a
gluttonous appetite; or the man who indulges
himself in the use of opiates and narcotic
drugs. In every such case the coarsening ef-
fects upon the very texture of the physical
body are so apparent as to impress itself upon
the consciousness of every Intelligent Indi-
vidual who will take the time to observe the
objective manifestations.
In the case of drunkenness and gluttony, the
coarsening process makes itself manifest in
the tissues of the body. Tissue degeneracy is
apparent in every outward expression and
manifestation. It does not require argument to
sustain the assertion, in such cases, that the
124
 REFINEMENT

destructive process involved is the very oppo-

site of refining, which means coarsening.
To the average Individual it is more diffi-
cult to establish the scientific truth that an
impulse, or an Attitude, which sets in motion
the constructive vital processes exerts an
analogous refining process upon the spiritual
body of an Individual.
Coming now to the status of the Individual
Intelligence itself, the evidences become more
apparent. The Individual who permits him-
self to become a moral degenerate; who in-
dulges his impulses to licentiousness; who ex-
erts his Will to set in motion the destructive
activities along lines of absolute immorality,
proves that the process is one which leaves its
coarsening effects and evidences upon the
physical body, quite as distinctly and unmis-
takably as does the indulgence of gluttony or
the habit of intoxicating drink.
It is equally true that the Individual whose
life is morally clean, and who exercises his
Will to set in motion only the constructive
activities of an exalted moral impulse, is exer-
cising a process that leaves its refining im-
press upon both the spiritual and the physical
125
 SELF-UNFOLDMENT

bodies of the Individual.

So true is this that, in exceptional cases, the
refining process resulting from the impulses
of an exalted moral nature, may be carried to
a degree which makes the physical body
almost transparent to the physical sense of
vision. Such as these manifest a luminous
aura of magnetic energy so fine and so intense
in its activity that it seems to produce a char-
acter of transfiguration which gives to the
physical body a radiance and a glow of re-
finement and beauty far above and beyond
anything suggested by the manifestations of
the physical body of the average Individual
Intelligence.
There is no single physical manifestation of
Refinement that is more to be desired than that
which expresses itself through the quality and
intonations of the human voice.
Every Individual who is earnestly striving to
exemplify in his own life the fundamental
principle of Morality, through which alone is
Self-Unfoldment possible along constructive
lines, comes to know, in due time, that
every word he utters carries with it a subtle
something which translates itself to the lis-
126
 REFINEMENT

tener as an expression of Refinement. The en-

tire voice-as the vehicle of speech-takes on
a different quality. From harshness of qualit)T,
it becomes mellow and pleasing to the ear.
From a high and piercing quality, it becomes
gradually lower in pitch, or key, and much
softer and more melodious. From a loud,
noisy, blatant, uproarous racket, it becomes
gentle, soft, soothing and mellifluous. Instead
of rasping the nervous sensibilities until one
is in agony, it becomes pleasing, inviting and
enticing. One is not offended by the subtle
suggestion of the speaker that the listener is
believed to be hard of hearing, but he is
pleased with the suggestion that the speaker is
paying him a courteous deference by
assuming a tone of gentle confidence. The
entire quality of the voice gradually takes on a
gentle, smooth, pleasant and soothing char-
acter. Often this change in tone quality de-
velops without any conscious effort of the In-
dividual to accomplish that definite result.
But this is not the rule. In most instances it is
necessary for the Individual to fix his atten-
tion upon the subject and then exercise his
personal effort in line with that attention. If it
127
 SELF-UNFOLDMENT

does not come naturally and without personal

effort, the Individual should make it a part of
his daily and hourly task, until he has taught
his voice to express a high quality of
Refinement.
There is no greater shock to the average
Individual than to meet someone whose lan-
guage and method of expression are crude,
coarse, illiterate, faulty in pronunciation,
grammatically incorrect, and lacking in a
proper choice of words to express his
meaning.
Half an hour each day, devoted to a con-
scientious and systematic study of the art of
correct speech, will enable any Individual to
master the art within one year.
Another of the outward expressions of Re-
finement resulting from an Attitude of con-
structive Self-Unfoldment, is that of Cleanli-
ness. Physical uncleanliness - except while
one is employed in a character of physical
labor where it cannot be avoided-is a mark
of coarseness wllich is utterly out of
alignment with the spirit of Refinement.
There are many honest, noble and truly re-
fined Intelligences who, by force of condi-
128
 REFINEMENT

tions and circumstances over which they have

no control, are compelled to live much of
their lives in the midst of conditions where
physical cleanliness is not easy to maintain.
But it would be difficult to find a home
wherein the physical body cannot be made
clean and wholesome and inviting, after the
day's work is done and the Individual has
come into the place he calls home. Even
without reference to the principle of
Refinement, it would seem that every
Individual who has a home, or who lives
where he must come into personal contact
with his fellows, should hold himself
bound-by the principle of common decency,
if not otherwise-to make his physical body
so clean and wholesome and inviting that it
will not constitute a natural barrier between
him and his fellows, nor deny him the synl-
pathy and fellowship of valuable friends and
associates.
The physical body is not the Individual
Intelligence, but merely the physical instru-
ment by and through which the Individual
Intelligence expresses itself. Hence, the mani-
festations of the physical body, in speech and
129
 SELF-UNFOLDMENT

manner, are a clear and reliable index of the

degree of Refinement of an Individual Intel-
ligence at any given time.
If the conscientious Individual will but
strive earnestly and sincerely to maintain an
Attitude of kindliness, courtesy, considera-
tion, sympathy, interest, and the desire and
purpose to be of constructive service to his
fellows-these distinct phases of his Attitude
cannot fail to manifest themselves, in outward
manner, through the varying expressions and
activities of his physical body.
True Refinement inevitably and always
manifests itself through the objective physical
channels and activities. These channels and
activities are confined to Speech and Manner.
Every phase of Nature has its constructive
and its destructive aspects. This is equally
true of "Refinement." It may be real or fic-
titious, true or false.
We often find in the social world those
whom "society" calls "refined." In their es-
sential natures, they are distinctly of the earth
earthy. But, solely because they have culti-
vated and acquired an outward physical man-
ner which is courteous, civil, as well as gen-
130
 REFINEMENT

tIe-and conforms to the acknowledged rules

of "social etiquette" and conventional usages,
they have acquired a reputation for Refine-
ment which is nothing better than pure fiction.
They may, indeed, confonn to the outward
manner of real Refinement. In their essential
state and condition of development, they are
its exact antithesis. They have acquired an
outward manner. While this is better than
nothing, it is, nevertheless, but a very small
fraction of the real Refinement they seek to
imitate. It is a species of dishonesty and de-
ception altogether too prevalent among those
who strive for social leadership or personal
popularity.
There are those who cultivate only the out-
ward manner of true Refinement, for the de-
liberate and sole purpose of deceiving their
fellows, and thereby making their way in so-
ciety, and receiving the unearned applause
and adulation of those who may not yet be
able to discover the deception.
The motive and the purpose are bad. So far
as the Individual himself is concerned, there
is nothing whatsoever to invite or justify our
commendation. No effort is made to establish
131
 SELF-UNFOLDMENT

an Attitude that is consistent with the outward

manner of Refinement. A purely selfish
motive impels the Individual to practice a
deception upon his fellows. This is simple
dishonesty, and is destructive insofar as the
Individual himself is concerned.
One may come to realize the fact that he is
greatly lacking in the Attitude and condition
of true Refinement. He deliberately and
earnestly sets himself the task of remedying
this fault. Well knowing that the outward
Manner of Refinement will help him, in that
it will keep him reminded of his task, he as-
sumes every outward expression and manner-
ism of true Refinement. He knows that this is
a deception to those who do not know the
facts; but he justifies himself, for whatever
dishonesty there may be in his position, upon
the ground that he is using it only for a right
purpose. In this he is hardly to be con-
demned-because we know that his motive
and purpose are commendable. At least, it
behooves those of us who would criticise and
condemn him, to examine well our own es-
cutcheons, to be sure that we justly deserve
the essentials for which they stand.
132
 REFINEMENT

Thus we find that a right motive must impel

the outward manner and manifestation of
Refinement, to make it constructive to the In-
dividual himself.
Proper care of the physical body-through a
wholesome natural diet, through frequel1t
bathing for cleanliness, through exercises that
are adapted to the natural development of his
physical body, and through every other
process that will serve to keep the physical
body in perfect condition-all help to prepare
the physical body to respond more promptly
and more perfectly to the refining influence of
the Constructive Attitude.
APPLICATION
Let us, Individually and collectively, re-
solve that we will:
1. Make an earnest and heroic effort to
control the voice-to modulate and soften it
until every suggestion of harshness or loud-
ness or unpleasantness is overcome.
2. Make a conscious and earnest effort to
improve our grammar, to use only correct
English at all times, and to employ only a
pleasing and correct diction and method of
expression-until we are able to impress
133
 SELF-UNFOLDMENT

everyone we meet with the pleasing con-

viction that we are both educated and refined.
3. Make a positive and determined effort to
abandon entirely (except when consciously
used in fun) the use of Slang, and especially
the vulgarity of unchaste language or sugges-
tion, until we are able to express in our speech
the true Refinement of a consciously evolving
and growing Individual Intelligence.
4. Make a conscious and purposeful effort
to exemplify personal cleanliness, keeping in
mind the fact that it is a definite Personal
Responsibility.
5. Make a definite and conscious effort to
cultivate an outward Manner - courteous,
kindly, chaste and charming - which shall
convey to our fellows the consciousness of an
Attitude which is consistent with a life of
Conscious Self-Unfoldment.
6. Finally, strive with all our powers to
cultivate true Refinement, and not merely the
external imitation of it-that all who come in
contact with us may be inspired with the con-
viction that we are striving earnestly to im-
prove ourselves and to "Live the Life" of true
Morality back of all genuine Refinement.
134
 CHAPTER VIII

BEAUTY

Tennyson, one of Nature's great "Poetic

Prophets," as he has been called, in his con-
sideration of Nature's Constructive Influences
in Human Society, makes use of the ex-
pression, "The Beautiful, the True and the
Good." The same expression has been used
by writers and orators of virtually all classes
in these modem times. If the order in which
they use the terms can be taken as an expres-
sion of the order in which these great Intelli-
gences regard the relative importance of these
great constructive influences in the evolution
of human Society, then it is clear that they
hold "Beauty" as of first importance. Suppose
we are wrong in our interpretation of their
intention; it still must be clear that they regard
Beauty as one of the three most potent
constructive influences in Sociology. And,
even if they regard it as of least importance,
135
 SELF-UNFOLDMENT

they still give it a prominent place, not less

than third in importance. This is sufficient to
establish Beauty as a powerful constructive
factor in its influence in the evolution of human
Society.
Nevertheless, there are doubtless many who
would disagree with this analysis; for there are
those, among the world's great Moralists, who
would give Truth first place, as a constructive
influence in human evolution. There may also
be those who would favor the Good.
Without attempting to refute either of these
conclusions, is it not possible that Beauty may
be both True and Good?
In all the objective manifestations of Nature,
what is it that first sympathetically attracts our
attention and holds our willing consideration?
Beauty. What is it that Nature most generously
lavishes upon our powers of observation?
Beauty. Wherever we humans turn our eyes and
fix our attention, we are blessed by our ability to
sense and appreciate the marvelous Beauty
which Nature has made it possible for us to
enjoy. Think of it:
We have the whole color scheme of Nature
with us wherever we go-The beautiful blue
136
 BEAUTY

sky; the beauty of the earth "with verdure

clad"; the beauty of green grass and growing
grain, upon "hill and dale"; the beauty of
green leaves which clothe the wonderful for-
ests; the infinite variety of beauty of colors in
the roses, dahlias, lilies, peach-blooms, apple
blossoms, cherry blossoms, and a thousand
varieties of garden flowers; the variegated
plumage of birds; and the infinite shades of
color which appeal to the sense of sight from
each and every scene and environment of life.
Then let us consider the beauties of Nature
that appeal to us only through the sense of
hearing. Think, for instance, of the beauty
there is in the gentle rustle of the leaves in the
forests; the beauty that comes to our con-
sciousness from all the varieties of the feath-
ered songsters; the beauty we sense in the
sound of a cooing babe, the lullaby of its
crooning mother, the rollicking notes of
laughter in the voices of children at play; the
beauty of music from trained voices in song;
the more majestic beauty of a grand
symphonic orchestra in its artful rendition of
one of the sublime symphonies of the great
Master Musicians of the past and present.
137
 SELF-UNFOLDMENT

Think, then, of the beauty and symmetry of

these wonderful physical bodies of ours,
which Nature has equipped with both physical
and spiritual channels of sense, through which
we are able to come into the most intimate
association with the creative Intelligence of
the Great Architect of the Universe.
Think on and on, until you have exhausted
every channel of human thought; and you will
still be far short of the infinite beauties of
Nature which bless us and inspire us every-
where and from every direction, to go on with
our evolutionary Unfoldment, until we shall
be able to sense, appreciate and understand
the meaning and the beneficence of beauties
that, as yet, are far beyond our limited powers
to see, hear, feel or otherwise sense.
If an Individual should proclaim that in this
extremely practical and utilitarian age he
finds no legitimate place or excuse for Beauty
in human Society, what would be the results?
He would be condemned by virtually all the
youth of our country, and by at least ninety-
eight per cent of all those who are married
and have become the founders of homes and
the parents of children.
138
 BEAUTY

This almost Universal condemnation would

be based upon a personal experience which
would prove the fact that he had promulgated
a false principle and doctrine which the
almost Universal experience of humanity
disproves.
Thus he would immediately lose the confi-
dence of the Intelligent public, and the respect
of social humanity.
Thanks to the wise Masters of the Great
School, it has proven, over and over, in every
walk of life:
Beauty is one of the most powerful C011-
structive influences in human Society.
Beauty is the influence through which Na-
ture leads us all to an appreciation of the
sublime values of Truth and Goodness, in hu-
man character and Life.
Beauty, physically, spiritually and psychi-
cally, is that which inspires the Love of one
human being for another; the love of one man
for one woman, and of one woman for one
man.
Love is the basis of all human Happiness.
Happiness is the Goal of all Humanity, as
well as all human endeavor.
139
 SELF-UNFOLDMENT

The continuance and perpetuation of both

Love and Happiness (which we all admit are
among the most desirable experiences of hu-
man life) depend upon the Beauty which in-
spired them.
Beauty is a powerful constructive influence
in the development of Human Happiness.
Human Happiness being the natural result
of Love, must be Good. We know that it is
True, for human experience everywhere as-
sures us of that fact.
Beauty is both True and Good.
Every human home should be made a place
and a center of the Beautiful in every depart-
ment of Nature, just as far and as perfectly as
the combined abilities, tastes and efforts of
its inmates can make it. Beauty is an in-
fluence which inspires the mutual Love and
Happiness of all those who are permitted
to enjoy it together. It brings parents, as well
as their children, into a closer union of ideals,
a deeper sympathy with each other in every
phase of life-physical, spiritual, mental,
moral and psychical-and a more perfect mu-
tual understanding of their respective aspira-
ions, hopes and aims; as well as their Indivi-
140
 BEAUTY

dual lines of human effort for personal Love

and Happiness.
Such a home becomes an uplifting influence
and inspiration to every Individual who is
permitted to enter it and participate in the
enjoyment of its Beauties. Such a home in-
spires the respect and the confidence of every
visitor within its sanctuary, for those who are
responsible for the Beauty which it contains.
"Beauty" has a very proper legitimate place
in the sociology of this "practical and utili-
tarian" age.
APPLICATION
1. Resolve this day to cultivate a normal
respect for Beauty in all its many forms.
2. Determine that you will endeavor to
appreciate the Good, the True and the Beau-
tiful in all your contacts with Nature and your
fellowmen and women.
3. Look for Beauty wherever you may be -
and you will find it. You will find that which
will inspire you, and lift you above the
difficulties of life. It will make easier the way
for you to travel.
4. Represent Beauty in your manner.
5. Express it in your speech.
141
 SELF-UNFOLDMENT

6. Demonstrate it in your personal ap-

pearance.
7. Radiate it from your entire Attitude.
8. Teach it by your Self-Control.
9. Manifest it by your Humility.
10. Bespeak it by your Sympathy and
Tolerance.
11. And exemplify it as a vital element of
both body and Intelligence.
Then you will prove Beauty to be one of the
most constructive influences in Individual
Life.

142
 CHAPTER IX

PLAY

I do not believe there is any more pitiful or

useless Individual on earth, judging from my
own impressions and estimates, than the man
or woman who devotes his or her entire life to
Play. I have seen a number of such Indi-
viduals. Possibly you also have. One of these
is the young man who is the pampered son of
a millionaire; who hates "Work" of all kinds,
and has but one active purpose in life,
namely, to get all the amusement he can
through spending his inheritance upon a life
of Play. He travels from place to place, in-
dulging himself in every luxury his wealth
can buy that will serve temporarily to enter-
tain and amuse him. He spends his time in
playing wherever he goes. He plays golf; he
plays cards; he gambles with every game
known to the profession; he drinks; he ca-
rouses; he indulges in everything his appetite
143
 SELF-UNFOLDMENT

desires; he resorts to every trick that will

bring him notoriety and attract to him the
attention of his fellows. He becomes filled
with Vanity-both personal and intellectual;
he acquires the Attitude of Intolerance and
Dogmatism; he has no thought or concern for
the peace, comfort, welfare or happiness of
any living mortal but himself; he becomes
vile in thought and action and looks down
upon all who serve him. He is the most use-
less and despicable Individual on earth. You
do not fail to recognize him.
Here is a young woman who has been
reared in luxury and without care for anything
but entertainment and amusement. She has no
appreciation or sense of personal re-
sponsibility. Her parents have humored her
every whim and desire-whether good or
bad. Her mother has (unconsciously perhaps)
helped her to cultivate and develop an
inordinate vanity of her physical beauty and
charm for men, and her desire for "thrills."
She abhors "work" in all its forms and phases.
She has cultivated just one intense desire, and
that is for "Play." She acquires an intense
selfishness in her Attitude toward others. She
144
 PLAY

associates with her friends only to use them

for the gratification of some selfish purpose
or desire. She acquires the habit of enjoying
only the questionable practices and enjoy-
ments of society. She has no sense of moral
accountability for her own acts. She has no
care for the welfare or comfort or happiness
of anyone but herself. She becomes a con-
firmed nuisance to her friends, and they desert
her. She finally marries, because she desires
new thrills. All life, to her, is nothing but
Play-and destructively so.
There is another picture which is often seen
and which is quite as destructive, though
ignorantly so:
A business man who has the care and re-
sponsibility of providing a material living for
himself, his wife and several children. He has
no wealth other than his monthly income
from his "Work." It is a terrific struggle to
meet his financial obligations, and care for
such a family. It calls for all his time and
efforts. He cannot persuade himself to take
one day off from his Work. He becomes
morose and irritable. He never thinks of Play,
except that it is a crime against his responsi-
145
 SELF-UNFOLDMENT

bilities, or that it is simply foolish, in that it is

only a wanton waste of precious Time. He
never even rests. He has no time for
entertainment or amusement, or Play. He
never goes out with his wife for entertainment
or enjoyment. He becomes harsh and critical
with his wife, if she asks him to go with her to
a theatre or show. He tells her he is "too
tired," or "too busy"; and that she is simply
wasting her time in going places and seeing
things for entertainment and amusement. She
is cultivating a disregard for their
responsibilities. She not only does not help
him carry the burden of responsibility, but
only makes it necessary for him to work all
the harder. She finally abandons all hope of
companionship with him, and abandons him
to his Work. He goes on and on from week to
week, month to month and year to year,
growing more and more deeply immersed in
his work, until the world contains nothing else
for him worth the effort of living. He has
become as selfish in his work as the young
millionaire is selfish in his Play. He seems to
think that the world would stop if he took a
day, or half a day, or even an hour off from
146
 PLAY

his Work, and went fishing, or to a show, or to

hear a lecture, or go to the beach for a picnic
and swim. He finally succeeds in convincing
his friends and neighbors that he has no use
for them; and they cease to associate with
him.
I have seen a number of well-meaning men
of this type. So have you, I am sure; for they
are to be found in every walk of life, in every
line of business, in every department of labor,
and in every community. To the well-bal-
anced Individual-man or woman-they be-
come a bore, and repulsive to every
sensibility of normal humanity.
How often we see a mother who becomes a
veritable slave to her work. She knows that
her husband has only a small income with
which to provide for the family needs; and
she grows into the feeling that she must help.
She begins by doing all her housework. She
does the cooking, the sweeping, the dusting,
the cleaning, the washing of dishes, the fam-
ily washing, the mending; then she grows into
the feeling that they cannot afford to hire a
dressmaker to make the clothes of herself and
daughters, so she takes on the added burden
147
 SELF-UNFOLDMENT

of doing all the sewing for the family, except

that of her husband's clothes; but she even
does his mending, cleaning and pressing. By
this time, she has assumed such a burden of
work that she has neither time nor energy for
anything else. Each evening, after the dinner
dishes are washed, dried and put away; and
the beds are made ready for the night, she has
no vital energy for anything else. She is too
weary even to desire recreation, interest or
amusement. She does not care for reading.
She is too tired even to want to go out to a
picture show, a theatre, or to spend a social
evening with friends. If her husband asks her
to let him take her and the children out for
dinner to a restaurant, and save her the work
of getting dinner, she says: "What is the use
of that, when it would cost twice what I can
get dinner at home for?" If he asks her to let
him drive her to the beach for an afternoon's
outing she puts on the face of the martyr, and
says she must stay at home and sew on a new
dress for herself or her daughter.
Thus, she loses touch with her husband's
life and also with those of the children. They
all come to realize that if she should be per-
148
 PLAY

suaded to stop work long enough to go out for

a drive, or for an afternoon on the beach, or in
the mountains, or in the park, or for a pic-
nic in the grove, and she should catch herself
enjoying herself and having a good time, she
would condemn herself for "frivoling" her
time away, when she should have been at
home bending over a washtub and doing the
family washing, or darning half-a-dozen
pairs of hose for the children. She does not
object when her husband and children go out
for recreation or amusement. She is even
glad because it gives her freedom to do her
Work without interruptions or annoyance.
She has simply become a machine whose
function is to "Work," and it is her business
to see that the machine keeps at it and loses
no time.
What can such a life mean to such an Indi-
vidual? It has no inspiration for anything
above or beyond just "Work." It has no room
or time for fellowship with anybody. It has
neither social pleasures nor personal enjoy-
ments. It has no outlook to lift it above the
level of purely physical labor. Its chief mental
occupation is in remembering the innu-
149
 SELF-UNFOLDMENT

merable things to be done that mean Work.

For such an Individual there is neither hope,
enjoyment, amusement nor Happiness.
Doubtless not one of these four extremists
described knows the simple fact that they are
all violating the "First Law of Nature,"
namely, the "Law of Self-Preservation." This
is the law which alone enables one to live out
his life to its full limit of old age; to make
it a life of constructive service to one's self
and to all with whom he associates either at
home or elsewhere.
It is one of the commonest facts of Nature,
that the human body cannot continue but a
comparatively short time under continuous
high tension from a single direction. Here is
something which every human being should
realize and remember, and then profit by:
Individual Intelligence has much (if not
everything) to do with the health, endurance
and longevity of the physical body. This has
been demonstrated, over and over, again and
again, until every Intelligent and thoughtful
Individual knows that it is a fact.
No man or woman can devote all his or her
vital energies to any line of hard work, how-
150
 PLAY

ever great or important, for an indefinite time,

without exhausting the vital supply. What is
the result? His physical body rebels and
refuses to act. Nature calls a halt, until the
body can be able to replenish its stock of vital
energy. But how is it possible for the body to
do this without time and opportunity?
The physical body is somewhat like an au-
tomobile. It is a physical machine. As the
motive power of an automobile is gasoline,
and its lubricant is oil, so the motive power
of the human body is vital energy, or mag-
netism; and its lubricant is the Synovial
Fluid, which lubricates every joint in the
body.
What happens to an automobile when its
supply of gasoline is used up? Maybe you
have had that experience with your own auto-
mobile. If so, you know that "Nature calls
a halt," and the machine stops, no matter
where it may be--on the down-grade, on the
level, or on a steep up-grade. And it will re-
main right there until a new supply of motive
power is given it.
What happens to it if its supply of oil runs
out? You already know, if you have had much
151
 SELF-UNFOLDMENT

experience driving an automobile. Its joints

begin to wear. They get hot and cause
destruction of the wearing parts of the ma-
chine. A very few hours of forced running
without oil, and your machine is ruined.
Your automobile is worthless. You have de-
stroyed it, just for lack of lubricants. Thus,
in a few hours of overwork, without oil for all
its wearing parts, you have cut off sev-
eral years of its life of active and normal use-
fulness. By supplying it with a new stock of
gasoline and oil, you may force it to run
again; but never as freely and easily as be-
fore; and it will never go as far, nor last as
long as it would have done if its supply of
motive power and oil had never been permit-
ted to become exhausted.
What happens to your body when you keep
it working at high tension until you have ex-
hausted its supply of motive power and
energy? It stops, just as the most senseless
and capable automobile will do. But when
the physical body stops for lack of motive
power and vital energy, you call yourself
"weary," "tired," or "sick." And you are all
of these things. You are out of "breath," out
152
 PLAY

of "strength," out of "pep," out of "vital

energy." It will surely stop, if you continue to
overwork it, and give Nature no chance to
restock it with motive power-vital energy.
What happens to your body when you keep
it at hard and continuous work until all its
synovial fluid-"human oil"-has been ex-
hausted, and every joint in your body is call-
ing out for "more oil"? You know. Your
joints begin to ache. They begin to wear
through the synovial membrane of the joints,
until the bones begin to crack from dry fric-
tion; and then rheumatism sets in, and your
joints inflame; and you suffer the tortures of
inflammatory rheumatism. Your joints be-
come stiff, and you cannot move them. If you
will stop your work long enough to permit
Nature to manufacture a new supply of syno-
vial fluid for your joints, and thus reoil your
machinery, you can then go on for a time, if
you will be more careful; but you will never
be as "supple" again. You will never feel as
"young" again. You will never be able to
accomplish what you could before. And
thus, you have cut off several years of your
physical life; and committed suicide, to that
153
 SELF-UNFOLDMENT

extent. In a sense, that is exactly what you

have done.
What does a wise automobile driver do to
save his automobile, and extend its active life
of service as far as possible? You know, as
well as I do. He never allows it to run out of
motive power-Gasoline, nor synovial
fluid- Oil. Whenever his gas register, or oil
gauge shows that he is running out of either
of these vital necessities, he runs into a filling
station and gets a new supply of both. Then
he drives on as chipper as ever, knowing that
he has done justice to his machine, and
preserved its life and usefl:llness.
But how about your physical body? Na-
ture has provided every human being a "fill-
ing station." This is your home and bed. All
you need to do is to run yourself into this
"filling station," whenever you have ex-
hausted your vital energy, and leave yourself
there until Nature can manufacture for you
a new supply of vital energy.
In fact, Nature has given us a great big hint
of this fact, by making the days light
and the nights dark. Experience proves to us
that one of the great purposes of night is to
154
 PLAY

give us relief from strenuous work, and

permit us to go to bed and to sleep, during
which time our physical bodies restore them-
selves with motive power and "oil" to run our
bodies during the daylight.
For the same reason humanity, the world
over, has set aside one day in seven-for rest
and recreation-Re-Creation. In fact, if the
Bible can be relied upon as a statement of
facts, God Himself is the One who set apart
the seventh day for "rest." In Genesis we are
told that in six days God created the earth and
every living thing, "And on the seventh day
God ended his work which he had made; and
he rested on the seventh day from all his work
which he had made." (Gen. 11,2.)
However, we do not need to go to the Bible
for evidence that Rest and Recreation are as
necessary to health and continued life as are
food and air and moderate physical exercise.
Medical science has proven the fact over and
over; and so have men and women, every day,
every week, every month and every year,
throughout all the past ages, allover the
world.
A physician is called to see a business man
155
 SELF-UNFOLDMENT

who has broken down and becomes ill. He

finds his patient simply exhausted. He has no
power of resistance. In other words, his
"tank" of vital energy is empty. His motive
power is gone. His physical body (machine)
has been overworked until it can go no farther
without a new stock of vital energy. It must
get to a supply station and have its "tank"
refilled.
What does he do? He tells his patient that he
must stop Work for a time and go away where
he can do nothing but eat, sleep, recre-
ate, recuperate, and Play, and get back his
normal stock of vital energy; and he will be
all right again. The Doctor also tells him
that, if he desires to live even to middle age,
to say nothing of the average span of human
life, he must absolutely change his methods of
living. He must so divide his time between
Work and Play that he will never allow his
work to exhaust his physical energies again;
for if he does his heart is likely to stop, and he
will die very suddenly.
This is equivalent to telling us that every
time we allow our Work to drive us into a
state of physical exhaustion, we are cutting
156
 PLAY

off from one to three years of our lives and

weakening our physical bodies.
In the establishment of Sunday as a "Day
of Rest," our ancestors had a vision-perhaps
not a very clear vision-of Nature's Law of
Individual Life. But they did recognize the
fact that the human organism must have a
certain amount of regular rest and recreation
in this physical life. It is not clear whether
they understood all phases of the problem of
health and longevity; but they knew that "All
Work" would soon destroy both Health and
Life as well as Happiness.
In the interest of his health and longevity,
as well as his enjoyment, every man (and
every woman) should make it a part of the
regular schedule of time, to devote a few
hours out of every twenty-four, to a life
of amusement, entertainment, recreation and
Play. When I use the word "Play," I mean it
in the spirit of play in which children and
young animals indulge themselves in play.
But there is something besides physical
play that must be considered. The mind of
man can be overworked just as readily as can
his physical body. And we who are engaged
157
 SELF-UNFOLDMENT

in active mental pursuits know that the rela-

tion between our minds and our physical
bodies is such that over mental work reacts
upon the physical body as powerfully as does
actual physical effort. This should inform us
that we all need mental recreation, rest and
Play, just as much as we need purely physical
rest and play.
Observe how early in life a kitten or a
puppy develops the spirit of Play. Also ob-
serve how almost continuously, from morning
till night, these infant animals romp and Play;
and the intense spirit of Fun they put into all
their Play. You can estimate how much
physical exercise they get during a single day.
Have you ever studied the playful activi-
ties of a little child of, say three or four years?
If so, you will have noted two important
phenomena namely, (a) The almost unlinl-
ited amount of vital energy such children put
into their Play. (b) The spirit of pure Fun,
and the rippling laughter, that accompanies
all their Play.
The fact is, that if a grown man or woman
should take as many steps and make as many
motions of the physical body as a child does
158
 PLAY

in a day, he or she would be completely ex-

hausted at the end of the day. What is the
secret that enables a mere infant thus to keep
its little body going from morning till night,
without becoming vitally exhausted?
It is all because of the Cheerfulness and
Spirit of Fun which impel all its activities.
You may prove the truth of this, if you doubt
it, by working with all your might at some
serious work that will call for all your physi-
cal energies, for one hour. You will find
even before the hour is up that you are ex-
hausted. If the work is something you dislike
very much, in which you are constantly in a
state of mental protest and disgust, you will
find half-an-hour will exhaust you quite as
much as an hour of work that you enjoy and
like to do.
After a few minutes of relaxation and rest,
you can go out and Play an intense game of
tennis, or ball, for another hour, and come out
of it feeling refreshed instead of exhausted.
This is because of the mental Attitude of
cheerful Fun in which you have played.
Cheerfulness, and the spirit of Fun, or Play,
have the effect to generate within the
159
 SELF-UNFOLDMENT

body a rapid supply of vital energy, while

mental protest and dislike, or disgust, for
one's work, do nothing but drain the body of
whatever store of vital energy it may have.
These do not replenish nor restore our vital-
ity; they only exhaust it and Us.
Are not these Facts sufficient to justify any
working man or woman, however important
his or her work may be, in taking time off for
Play, to keep the physical body well supplied
with vital energy?
In truth, everyone, whether man or woman,
who has hard and serious work to do, owes it
to himself or herself, to make room in this life
for a reasonable amount of Play.
Any amount of one's life spent in Play is
wasted, unless the Individual enters into his
playtime in the constructive and right Atti-
tude.
Ridiculous as it may seem to some, it is
possible for one to become so industriously
devoted to a life of Playas to make it a real
Work, and thus destroy all the benefits to be
obtained from Play.
The son of a millionaire father was con-
stantly supplied with more money than he
160
 PLAY

knew how to spend wisely. He played the

races. He played billiards. He played golf.
He played baseball. He played polo. He
played society. In fact, he just played.
He had so many engagements to Play at
every line of amusement, that he was rushed
for time. He played until he played himself
out (of vitality, strength and health), and
died before he was thirty years old. His Play
had finally become the most serious Work of
his life. He seldom ever smiled, and virtu-
ally never laughed. His Play life had become
such a serious thing that he had entirely lost
the spirit of Play.
How may one know when his Play is con-
structive and health-giving? The answer is
very simple and easy to understand, even for
the Individual whose whole life is devoted to
Play. Nature's primary purpose in Play is
recreation, amusement, entertainment, fun
and Rest to both tired bodies and minds. In-
deed, it is one of the most beneficent pro-
visions of Mother Nature for the restoring
of the body and mind with new vital energy
and strength.
Whenever one Plays so long, so hard and so
161
 SELF-UNFOLDMENT

continuously that his hours of sleep fail to

bring back to him a feeling of rest to the body
and activity to the mind, he may know that
something is wrong with his Play. There can
be but one of two possible causes for this lack
of physical rest and mental activity:
His Attitude is wrong. This means that he
has lost the Attitude of Cheerfulness, amuse-
ment, entertainment and fun-all of which
enter into the Attitude of innocent, childlike
Play. Or,
He has allowed his Play to become a
serious and absorbing vocation or occupation,
without Work of any kind.
The Great School's definition:
Play: Recreational amusement. Amuse-
ment that will refresh the mind, and restore
the normal vitality and energy of the physical
body, after they have become depleted and
weary from strenuous or continued Labor-
mental or physical.
"Refreshment of the strength and spirits
after toil"-is one of Webster's definitions
and I believe it was somewhat in this sense
that the author of that well known quip used
the term when he said "All work and no Play
162
 PLAY

makes Jack a dull boy."

APPLICATION
1. Each morning, before entering upon the
duties of the day, make a firm resolution to
spend some part of the twenty-four hours in
amusement, relaxation and Play.
2. Start each day with the determination to
revitalize the tired cells of the body and mind
by a wholesome enjoyment of some kind of
recreation.
3. During the day, when weariness over-
takes you and your supply of vital energy is
exhausted, stop your work; go out into the
fresh air for a few moments and enter into the
spirit of some active form of Play. You will
be surprised to find how quickly you will re-
cuperate and take up your work again with
keener pleasure and easier accomplishment.
4. Play mentally as well as physically. You
cannot derive full benefit from your physical
relaxation unless you also relax mentally. The
two are retroactive.
5. Observe the constructive Law of Life
which prohibits overwork and requires both
the spirit and the practice of innocent Play.
6. Transmute your work into Play by cul-
163
 SELF-UNFOLDMENT

tivating a wholesome spirit of Fun and Joy-

ousness which shall shed its radiant influence
over all your fellow associates and co-work-
ers and, in turn, inspire the same uplifting
spirit of Fun and Play in them.
In this Attitude, the burdens of your life will
become lighter, and the pleasures of life will
become more numerous.

164
 CHAPTER X

HUMOR

"Humor" is supereminently a constructive

Element of the Individual Intelligence. It
has a definite scientific value and importance
in the evolutionary Development, Unfold-
ment and Growth of the Individual Intelli-
gence. I call it an "Element"-not in the
sense that we speak of gold, silver, radium,
platinum, helium, iron, etc., as "elements" of
the physical Universe; but rather in the sense
as an "Attitude of Individual Intelligence."
It is one of the essential ingredients which go
to make up the State or Condition of the In-
dividual at any given time.
Webster defines the word "Humor" as:
"The mental faculty of discovering, ex-
pressing or appreciating ludicrous or ab-
surdly incongruous elements in ideas, situa-
tions, happenings, or acts; droll imagination,
or its expression; distinguished from wit as
165
 SELF-UNFOLDMENT

less purely intellectual and having more

kindly sympathy with human nature and as
often blended with pathos."
Lowell says:
"Humor, in its first analysis, is a percep-
tion of the incongruous."
Thackeray says:
"I should call humor. . . a mixture of love
and wit."
Webster gives as its synonyms: "playful-
ness, pleasantry, whim, fancy, caprice, com-
icality, fun," etc.
All modern lexicologists agree upon the
fact that Humor involves an appreciation of
the incongruous.
But they also agree that incongruous means
a want or lack of harmony, among other
things. This is one of the several meanings
given the word.
In view of the suggestion of "inharmony,"
as one of its meanings, I want you to note,
with the utmost care, the definition which the
Great School gives to the word; because it
would seem to run us into a sort of lexicolog-
ical pocket, from which we may find
difficulty in extricating ourselves.
166
 HUMOR

The Great School says:

"Humor is the established harmonic rela-
tion of the Individual Intelligence to the con-
structive incongruities of human life, activ-
ities and conditions. "
Translating this definition back into the
terms of modem lexicology, it would seem to
mean that Humor is the established harmonic
relation of the Individual Intelligence to the
constructive inharmonies of human life, ac-
tivities and conditions.
Remarkable as it may seem, upon a super-
ficial examination, this is exactly what the
Great School's definition is intended to
convey.
An inharmony is equivalent to a "discord,"
and we are generally taught that a discord is
anything but constructive. An established
harmonic relation to a discord is surely some-
thing out of the ordinary.
Music, of all kinds-both vocal and instru-
mental-depends primarily upon three dis-
tinct elements:
Melody.
Harmony.
Rhythm.
167
 SELF-UNFOLDMENT

Melody consists of a series of single tones,

one following another, so related as to consti-
tute a tune, or a musical air, or aria. It is sung
by a single voice, or played by a single
instrument. The series of notes is arranged
upon the musical "staff," from left to right,
one note following another, and is read by the
performer horizontally. The tune, or air, of
"Home, Sweet Home" illustrates the meaning
of melody, when sung by one voice, or played
by one instrument.
Harmony consists of two or more musical
sounds simultaneously produced by two or
more voices, or instruments. They are so re-
lated to each other in pitch as to produce a
pleasing effect upon the sense of hearing.
Harmony is written upon the musical staff
perpendicularly, which means one note above
another-and is read by the performer ver-
tically instead of horizontally. The first, third
and fifth of the musical scale, sounded at the
same time, produce a most pleasing effect
upon the ear, called harmony. This produces a
musical chord.
Suppose you strike 1, 2 and 3 of the scale
simultaneously. The result is a most ex-
168
 HUMOR

cruciating discord. It is painful. It ac-

tually hurts, as if one has been hit in the very
center of his musical consciousness with a
piercing, three-pronged fork that not only has
the effect of piercing, but of actually tearing,
or raking the musical sensibilities until one is
strongly impelled to cry out with the pain of
it.
Now strike 1, 3 and 5 of the scale again.
Instantly the consciousness is soothed by a
delicious sense of harmony. All the jarring,
piercing, raking and tearing sensations of the
previous discord are almost instantly erased
from the consciousness, and the Individual
Intelligence is once more lulled and soothed
into the sweet enjoyment of delightful har-
mony.
Rhythm is the element of music which has
to do with the movement of a musical com-
position, its division into "measures," and its
natural accents upon certain counts of each
measure.
In most, if not all, musical compositions,
there is a melody, or air, which is often called
the "tune."
The accompaniment to this melody is an
169
 SELF-UNFOLDMENT

arrangement of harmony which sustains the

melody and greatly adds to its sweetness and
beauty.
The rhythm determines the "tempo," or
time element, by which the production moves
forward from its beginning to its close. Some-
times it moves slowly and majestically, and
then again rapidly and with the sprightliness
of youthful vitality, vigor and the spirit of
playfulness.
Indeed, by the combination of the three
primary elements of music, a complete mu-
sical language may be developed-until vir-
tually every impulse and sentiment may be
given musical expression - from the jOyOllS
playfulness of childhood, through the serio-
comic development of youth, the melodra-
matic phases of maturity, the philosophic and
the religious searchings for spiritual life and
light when the full crest of life's wave has
been reached, and finally the tragedy of life's
physical decline and death.
Thus, the story of a human life may be told
in music, when the musical composer has de-
veloped a musical language of sufficient scope
and accuracy to express his inner experiences
170
 HUMOR

of consciousness, and his performer has

learned how to interpret his composition ac-
curately.
In the forward movement of such a mll-
sical story, or composition, it is necessary to
pass from one sentiment to another-some-
times slowly, other times rapidly-and in so
doing the accompaniment of harmony to the
melody must rapidly adjust itself.
It is in this progressive adjustment of har-
mony that a discord often becomes absolutely
necessary to enable you to get from one har-
mony to another. Often the only way of get-
ting from one harmony to another is by
throwing in a discord between the two har-
monies. The discord, in this case, becomes
merely a "stepping-stone," as it were, by
which to make the forward move.
If you stopped when you struck this ''pass-
ing" discord, and held it instead of just toucll-
ing it and instantly passing on, your discord
would become a perfect nightmare of agony
to your musical consciousness. It would de-
stroy all the sweetness and beauty of the pro-
duction. When treated as a separate and dis-
tinct expression, it is only a miserable "dis-
171
 SELF-UNFOLDMENT

cord," and is definitely and wholly destruc-

tive. When you treat it as a passing connec-
tion between that which immediately pre-
cedes and that which immediately follows it,
the discord becomes only a pleasing transi-
tion. It is no longer a conventional disson-
ance, or discord. It has become a distinct help
because of its "established harmonic relation"
to its musical environment.
In the purely limited sense referred to, there
are "constructive inharmonies" in Nature.
"The established harmonic relation of the
Individual Intelligence to the constructive in-
congruities of human life, activities and con-
ditions."
In that harmonic relation it sees, hears,
senses and otherwise knows and appreciates
the constructive, or harmless incongruities of
life and Nature, and has the ability to enjoy
them, without harm to anyone.
A bustling little round lady, of middle life,
with a face expressive of a most earnest and
serious purpose, steps into a street car. Just as
she poises herself to sit down upon the long
side seat of the car, the driver turns on the
electricity and the car lurches forward. In-
172
 HUMOR

stead of sitting down upon the seat, as she had

intended, she misses her bearings and seats
herself plump in the lap of a very distin-
guished appearing gentleman of serious dig-
nity who is thereby greatly shocked.
What is the result? Everybody in the car-
with the possible exception of the two Indi-
viduals most directly concerned - see and
otherwise sense the utterly harmless incon-
gruity of the situation. Their sense of humor
is intensely aroused, and in unison they all
roar with laughter.
They have demonstrated the fact that they
are in attunement with their "harmonic re-
lation to the constructive incongruities of hu-
man life," etc. They laugh because that is the
natural and logical thing to do-under the
circumstances.
After it is allover, and the little round lady
has been gracefully deposited in her seat by
the distinguished and dignified gentleman, the
humor of the incident reaches her con-
sciousness, and she, too, laughs until the tears
blind her. The distinguished and dignified
gentleman also unbends and, in spite of his
efforts to maintain his distinguished dignity,
173
 SELF-UNFOLDMENT

breaks down and joins in the laugh-and the

merriment of the occasion is complete. All
enjoy the incident, nobody is injured, and the
principal actors become good friends.
Their established harmonic relation to the
constructive incongruity of the situation has
given them all a good, wholesome laugh.
They feel younger and better for it-and the
constructive function of Humor has been ex-
emplified.
Referring this assumed incident back to our
musical illustration: The mental state and
condition of the little round woman- just
before the car lurched forward-was in
perfect harmony with her normal condition.
So were those of the distinguished and dig-
nified gentleman with his. The ridiculous and
incongruous incident then occurred, and made
a perfectly constructive discord (for the
instant) which carried both parties, as well as
their entire audience, over to the enjoyable
harmony of feeling that immediately
followed. All parties enjoyed the "incol1-
gruity"-the temporary inharmony and dis-
cord-and went away to their several homes
the better for it.
174
 HUMOR

From a scientific point of view, merriment,

fun, mirth and humor are all the normal
manifestations of the spirit of vigor, health,
youth.
Did it ever occur to you that, whenever you
indulge yourself in a good laugh, it is the
dominating spirit of vitality, health and youth
within you that is thus manifesting itself to
the world? It is the spirit ofyouth within you
that is doing the laughing, and this no matter
how old and decrepit your physical body
maybe.
Analyze more closely the principle at the
foundation of humor, mirth and fun, and you
will be gratefully surprised to realize how true
this is.
Follow the logic of the subject but one
more step, and you will realize the further and
most vital fact that whenever the spirit of
youth within us-the spirit that expresses it-
self in playfulness, fun, mirth and humor-is
permitted to dominate us, it immediately sets
into intensified activity the youthful, rejuve-
nating, reconstructing, renovating, regenerat-
ing and restoring process of Nature within us.
It is constructive as well as reconstructive, in
175
 SELF-UNFOLDMENT

every sense, and its results are both physiolog-

ical and psychological, and manifest them-
selves in more vigorous activity of the phys-
ical body and increased power and activity
of the mental faculties, capacities and powers.
This rejuvenating process of humor is a
positive and an active thing. It is not a mere
receptive condition to be satisfied from with-
out. It takes hold, as it were, of each and
every living cell of the physical body, posi-
tively shakes it into an intensified activity,
and synchronizes that intensified activity with
that of each and every other living cell of the
body.
By this aggressive and active method of
procedure it actually generates, by and
through a chemicalizing process, new vital
fluid within the body.
Under the rejuvenating process of Humor
the "Spirit oj Youth" is ever active and
potent. It has the power to maintain each and
every living cell of the physical body in
its pristine vigor, vitality, activity and Youth.
The inevitable result of such a condition
or Attitude is the maintenance of the physical
body in the outward expression of "youthful
176
 HUMOR

maturity."
While it is true that, under such conditions,
the physical body of a child will continue to
grow in stature-until it reaches the limits of
the "pattern" which Nature has fixed for its
mature development - nevertheless, after, or
when, it has grown and unfolded until it has
reached its normal limits of development, the
"Spirit of Youth" within may hold it in a state
which expresses itself outwardly as both
youthful and mature. I have chosen to ex-
press this as the outward manifestation of the
inward state of "youthful maturity." If further
analysis be necessary to express the exact
outward appearance, I believe it might be
contained in the suggestion that, one who did
not know the physical age of such an Individ-
ual would obtain the impression of a person
with ~ body expressing the vital energy, buoy-
ancy, vitality and outward manifestation of
youth, but under the masterful control of an
Intelligence that is mature in knowledge and
wisdom.
A wholesome sense ofHumor is recognized
by men of science as a most conclusive test of
sanity, mental soundness, Intelligent balance,
177
 SELF-UNFOLDMENT

as well as of moral accountability and per-

sonal responsibility.
Whatever else you may do, Do Not lose
your "sense ofHumor."
Remember Always, that your ability to en-
joy the "funny side of life," to laugh spon-
taneously and heartily at a good joke, or a
well-told "funny story" proves conclusively
that you Do possess "The Saving Sense of
Humor."
One of the seemingly natural tendencies of
those who enter upon the earnest and serious
study of "Psychology" is to lose interest in-
or the ability to enjoy--even the most whole-
some fun and healthy Humor. This tendency
seems to rest upon the idea, or suggestion,
that anything so frivolous as mere laughter
and fun-making is utterly and hopelessly out
of harmony with "Spiritual Things." Nothing
farther from the truth could well be con-
ceived. Among all the men with whom it has
ever been my blessed privilege to associate,
the merriest, the happiest, the most cheerful,
the most keenly awake and alive to
wholesome Humor, are the Members of the
Great School. For they see life from every
178
 HUMOR

side, from every angle, and from every pos-

sible aspect. They are able to sympathize
with those who suffer, cheer those who are
despondent, comfort those who are bowed
down with sorrow and grief, help those who
are in need, lift the load of care from the
shoulders of the weary wayfarer, lead their
recalcitrant children by the hand of love,
point humanity to the pathway of Duty,
stand in the midst of the radiant splen-
dor of eternal Truth; and yet, make their
own lives radiate the cheerfulness that exem-
plifies a strong and spontaneous, but quiet,
flow of good spirits; and the "Saving Sense of
Humor" that gives them a keen appreciation
of the merriment, the mirth, the fun and the
Humor which exemplifies the "Spirit of
Youth" that enjoys the playfulness of chil-
dren and the wit of maturity.
Whenever you see a "Master" who takes
himself and his personal life so seriously that
a wholesome laugh would shock his dignity
and disturb his serenity-know, without fur-
ther evidence, that he is a charlatan.
Whenever you find a "Master" the lines of
whose face are all perpendicular-put him
179
 SELF-UNFOLDMENT

down as one who does not know the first and

simplest Law of Individual Life-the Law of
Compensation.
Whenever a "Master" tells you that a
wholesome Sense of Humor is beneath the
Dignity of a Master, you need only to
measure him by his own yardstick to
determine his true status.
APPLICATION
1. Develop a "Sense of Humor," if you do
not already possess it.
2. Then do not lose it; but treasure it as the
rarest jewel in the crown of your Character.
Do not let the long face of the religious or
philosophic fanatic, nor the sour visage of the
chronic pessimist chill your appreciation of
joyous life and normal living. See that each
day contributes its full measure of humorous
gaiety and constructive mirthfulness to the
uplifting influence of your own life upon the
depressing drag of the human failures on
every hand.
3. Look for the "constructive incongruities"
of life, and you will find them on every hand.
Call your neighbors' attention to them, that
you may thus help to develop a wholesome
180
 HUMOR

sense of Humor in them, as well as in

yourself.
4. Laugh and make merry, for this is Na-
ture's great relaxer of a tense body and an
over-active mind.
5. Keep the spirit ofyouth alive and active
within you, that you may shed the sunshine
of health and joyousness wherever you go.
6. To the cheerfulness that refreshes, and
the faith that makes the body whole, add the
Sense of Humor that preserves a sane and
wholesome mind.
7. Keep the fires of youth within forever
burning; light them with the brilliant torch of
wholesome Humor; stir them to a blaze with
the playful poker of mirthfulness; replenish
them with the life-giving energy of innocent
fun; perpetuate them with the sustaining spirit
of constructive merriment; and let your
Intelligence bask in the brilliant light and
friendly warmth of their radiant emanations of
life's joyous nepenthe.
8. Finally: Let the quotations of Florence
Huntley bring to you this appropriate
expression from her own beautiful and
practical philosophy of life:
181
 SELF-UNFOLDMENT

"Do not make a tragedy of yourself, nor of

your own affairs, nor even of your ills.
"A good laugh is the best possible defense
against malign influences.
"Seek bright and cheerful people.
"Talk of happy things.
"Think joyous and happy thoughts.
"Learn to take this old world cheerfully.
"Greet it each day with a song of gladness.
"Do not let yourself become self-centered.
"Think more of other people, more of im-
personal things-than of yourself.
"Lose yourself in a wholesome effort to
help others.
"Help them to the wholesome enjoyment of
a good time.
"There is no straighter road to health, hap-
piness and Self-Mastery."

182
 CHAPTER XI

CHEERFULNESS

If you were asked to define, or name, one

single, distinct Attitude of the Individual In-
telligence which, of itself alone, would go
farthest toward lifting humanity out of the
"Slough of Despond" and giving to it a con-
structive and constant uplifting life impulse-
what would be your answer?
No doubt, in justice to yourself-as well as
to the subject itself-you would not want to
give your answer from mere impulse, but only
after due and earnest consideration. In this
you would be eminently right. But, as the
problem presents itself to your rational under-
standing, can you think of any single charac-
teristic of human nature, or any Attitude of
Individual Intelligence, that would go farther
toward the accomplishment of that sublime
end, than the State or Condition we name
"Cheerfulness?"
183
 SELF-UNFOLDMENT

1. Webster's New International Dictionary

defines Cheerfulness as a "Quality, or State of
Being. "
2. Its agreed synonyms are given as "good
cheer, gladness, joy, merriment, jollity,
exhilaration," etc.
3. Further, it is stated: "Cheerfulness (as
opposed to gloom) implies a bright and
equable temper, or disposition, which shows
itself in the face, the voice, the actions; it
suggests a strong and spontaneous, but quiet,
flow of good spirits."
"Mirth is like a flash of lightning that breaks
through a gloom of clouds and glitters for a
moment-and then dies. Cheerfulness keeps
up a kind of daylight in the mind, and fills it
with a steady and perpetual serenity."
From these suggestions, it should not be
over-difficult to evolve a definition of the
word that will meet the exacting requirements
of Natural Science.
It has reference to an Attitude, or a State or
Condition ofan Individual Intelligence.
It discloses itself to others in the expression
of the face, in the tones and inflections of the
voice, in the actions and the entire manner of
184
 CHEERFULNESS

the cheerful Individual.

Among other things, it expresses "serenity"
and "tranquillity"-but something more. The
Individual who has attained the Attitude and
state defined as "Cheerfulness," is more than
merely "serene." He is more than merely
"tranquil." He is something more than both of
these together. There is that within him which
expresses a deep and abiding satisfac-
tion-with Life, and with all that it stands for.
No Individual who has enjoyed this deep and
abiding sense of satisfaction can fail to realize
a profound sense of gratitude to the Great
Creative Intelligence. He seems to
acknowledge, within himself, the beneficence,
the graciousness, the eternal right and justice
of all Nature. And, in appreciation of his own
share in the benign gratuities of the Universe,
he sends forth a radiant energy of pure
gladness that fills his entire environment with
a healing Balm.
The Great School's definition:
"Cheerfulness is a State or Condition of an
Individual Intelligence due to its conscious
recognition of its own harmonic relation to
the Constructive Principle of Nature in Indi-
185
 SELF-UNFOLDMENT

vidual Life."
It involves the elements of serenity, tran-
quillity, peace, satisfaction, gratitude, glad-
ness, generosity, health, faith,-and the desire
to share its benefits with all mankind.
Natural Science has demonstrated that
Morality is the foundation of all Constructive
Unfoldment, and that only such Unfoldment
leads ultimately to Individual Completion and
Happiness. It has likewise demonstrated that
the Attitude of Cheerfulness, when based
upon Morality, gives to the Individual the
strongest possible impulse toward Self-Un-
foldment. It follows, with the logic of science,
that Cheerfulness is a vitally important factor
in the life of every Individual who is striving
to reach the goal of Self-Mastery. Based upon
Morality, it becomes his strongest ally, in the
process of hastening the progress of his Self-
Unfoldment.
The constructive impulse of Cheerfulness
carries one forward, with redoubled swiftness,
to the final consummation of Individual
Completion and Happiness. It is the final
ingredient that adds to the Powers of the In-
dividual Intelligence the uplifting energy and
186
 CHEERFULNESS

constructive impulse that carry the Individual

above and beyond all the obstructions which
Nature has set in the pathway of every man
and every woman who travel the Road to the
South-which leads onward and upward to
the Land of Liberty, Light and Love.
The kind of Cheerfulness, necessary to the
accomplishment of these constructive results,
is not of the variety that thrives, grows and
matures only in the midst of the most inviting,
salubrious and desirable conditions. Nor is it
of the character that swings back and forth
between contentment on the one hand and
morbid misery on the other. It does not shine
forth in every lineament of the face today, and
withdraw itself behind a cloud of
despondency tomorrow.
Viewed from its moral aspects, Cheerful-
ness is a part of every Individual's Duty and
Personal Responsibility. If he would achieve
Self-Mastery in this life, he must not attempt
to evade or avoid it.
This raises a point which is likely to confuse
many who have not yet mastered the fun-
damental principle involved in the Attitude
we name "Cheerfulness."
187
 SELF-UNFOLDMENT

Does Cheerfulness mean that we must go

about with a perpetual and perennial grin, or
smile, upon our face?
Does it mean that we must keep this grin,
or smile, constantly in evidence quite regard-
less of the so-called proprieties of the occa-
sion?
To make the point yet more definite and
specific, is it demanded of every Individual
that he make an outward exhibition of his
"good cheer, gladness, joy, merriment, jollity,
gayety, exhilaration," etc., at the funeral serv-
ices of a friend or neighbor?
It would seem that the very formulation of
such a question should be sufficient to
suggest to anyone, of average Intelligence, the
fact that time, place, occasion and
circumstance must always be taken into
account.
Our personal responsibility to make our
state of Cheerfulness a constructive, uplifting
and sustaining influence among those with
whom we come into personal contact, or as-
sociation, is fixed and definite. To do this, we
must have the Intelligence, the good judg-
ment, the tact and the discretion that are nec-
188
 CHEERFULNESS

essary to enable us to adapt ourselves, at all

times and under all conditions and circum-
stances, to the demands of the occasion and
the needs of those it is our responsibility to
serve.
In the presence of sorrow and grief, any
manifestation of gayety, merriment, or out-
ward expression of joy, woul~ only wound
and offend. On the other hand, genuine and
wholesome sympathy and understanding,
wise counsel, discreet diversion of attention
away from the underlying cause of the sorrow
or grief, and the effort to create a brighter and
more cheerful atmosphere, are all directly in
line with the responsibilities of any Individual
who understands the Law of Compensation,
and is endeavoring to exemplify the spirit of
constructive Cheerfulness in his life.
The apparently unconscious inconsistencies
of Intelligent human life are so many and so
glaring that one finds himself at a complete
loss to account for them. And nowhere, more
frequently, nor more emphatically, do they
demand our attention and consideration than
in relation to the exemplification of the char-
acter and quality of Cheerfulness demanded
189
 SELF-UNFOLDMENT

of every Individual seeking Self-Unfoldment.

The absolute Duty of every responsible In-
dividual to exemplify the State or Attitude
defined as "Cheerfulness," is one of the prin-
ciples of Morality. It is as fixed and certain
as the Law of Gravity, or the Great Law of
Compensation. It is vital to every advance
of the Individual toward Self-Unfoldment and
Self-Mastery.
No Duty is ever fully performed until it is
done in the spirit of Cheerfulness. The man
who provides the necessities of life to the fam-
ily dependent upon him, has done but a bar-
ren act if the spirit of Cheerfulness fails to
shine from his face, ring in his voice and
breathe in all his actions. True, he may per-
form the simple physical acts necessary to ac-
complish the purely physical aspect of his
Duty; but in this he has performed but the
smallest part of his real Duty. Not until he has
performed every physical act necessary, and
has done it with enthusiasm, gladness and
willingness-not until the physical acts are
accompanied by a song of joy, and Duty is
made a Privilege, as well as a pleasure, has
the full significance and potency of Cheerful-
190
 CHEERFULNESS

ness, as a constructive factor in Self-Unfold-

ment, made itself manifest to the Individual
himself.
The wife or mother who does the physical
acts required of her to discharge her duty to
her children, her family, and in the home, has
done but a mere fraction of her real Dut)J.
Did you ever see such a mother or wife who
did all this, but accompanied it with an Atti-
tude of intense Self-Pity and Martyrdom?
Have you ever seen a woman whose home
cares and responsibilities made her a seething
internal turmoil of resentment and bitterness?
There are just such women-and I regret
to say many of them. And the marvel of it
is that they all regard themselves as "Slaves
to Duty." But how many of them, in such an
Attitude, have really and truly discharged
even one small Duty? Not one!
The mother, or the wife, or the daughter,
may perform every physical act necessary to
meet the demands of outward duty; but so
long as there is, in her, the spirit of protest,
resentment, bitterness, self-pity, martyrdom,
or any other depressing impulse that would
cloud her serenity, tranquillity, and Cheer-
191
 SELF-UNFOLDMENT

fullness, she has only made a pitiful mockery

of her Duty.
Not until she has established within herself
the state of Cheerfulness, and is able to meet
every obligation, every task, every test and
every Duty with the outward smile of true
inward Cheerfulness, is she entitled to assume
that she has met the demands of the Construc-
tive Principle that will bring to her the Self-
Unfoldment that leads to Self-Mastery, and
all the beauties of contentment and self-satis-
faction that belongs to those who have met
the full demands of the Great Law.
When the physical duties of your everyday
life become monotonous and a drudgery, go
out into God's Great Open. Stop for a mo-
ment to listen to the songs of the birds. Look
about you at the beautiful little blossoms
blooming in the fields. Do they fill you with
thoughts of gloom, depression and morbid-
ness? Do they discourage and dishearten you?
Do they bespeak monotony and drudgery?
No! They inspire you to Cheerfulness; they
awaken you to new gladness; they lift you to
renewed joyousness! They fill you with a
sense of uplift and lightness. They thrill you
192
 CHEERFULNESS

with a wave of gratitude; for each and every

flower is sending forth its own sweet, joyous
message of life and gratitude. Each one's life
is a constant song of peace and thanksgiving.
Therefore, take your lesson and your inspira-
tion from the birds of the air and the flowers
of the fields; go cheerfully on your way, mak-
ing your life each day a renewed vibrating
song of thanksgiving for all your blessings.
Then will you express Cheerfulness in your
daily life and be an inspiration to mankind
who contact you. Then will monotony and
drudgery fall away like an old cloak, and re-
newed life and devotion to duty will bring to
you greater and still greater Self-Unfoldment
and Self-Mastery.
APPLICATION
1. Let your whole desire and purpose be to
make your life a complete exemplification of
the State or Condition from which alone it is
possible to make Cheerfulness a true har-
monic relation therewith.
2. As you go about the affairs of your daily
life, whether it be in the home or in the outer
world of business, among friends or in the
midst of society, in quiet contemplation or in
193
 SELF-UNFOLDMENT

active association with those you meet in your

daily responsibilities-no matter where you
are, or what may be your environment-keep
forever in the foreground of your conscious-
ness the fact that your one supreme duty is to
make your outward life a full and com-
plete exemplification of the true inward spirit
of Cheerfulness.
3. If you find yourself assailed by the im-
pulse to bitterness, or the desire to say or do
something that will wound, or hurt, or jar
upon the tender sensibilities of a friend or an
associate-stop it instantly! Then, in order to
fix the Law clearly in your own mind, re-
member that "As ye sow, so shall ye reap." If
you wound or hurt others, so shall you be
wounded and hurt by others. If you are
morose and unkind in your Attitude toward
your associates, so will you awaken in then1
a spirit of resentment that will surely react
upon yourself and bring sorrow and unhap-
piness, in compensation, to you. Keep con-
stantly in your mind the fact-for it is a
fact-that in just so far as you fail to exem-
plify the spirit of true Cheerfulness in your
life and relations with your fellows-and this
194
 CHEERFULNESS

includes the members of your own family and

household-in just that measure will the
Great Law of Compensation bring back to
you a perfect equivalent punishment, in the
sorrows and regrets that are the natural fruits
of your own planting.
4. Start each day with a thrill of joy, and a
song of good cheer upon your lips. Make this
a habit. Greet your family as if you had just
returned from a long journey. Meet them each
morning with a cheery greeting and a
gladsome smile. This takes but a little time
and effort, and it will bring you manifold
compensations during the day; for you have
started right.
S. When you feel yourself drifting toward
depression and morbidness, force yourself to
sing, or hum, or whistle, some bright and
cheerful song or air. You will be surprised to
note how almost instantly this will banish all
depression and lift your spirits above every
morbid tendency. This is simple, but it is
wonderfully effective as a mental tonic.
6. Someone has said that "An optimist is a
merry Soul whose thought muscles are strong
enough to lift him a mile or two above the
195
 SELF-UNFOLDMENT

trivial worries of the day." God bless the

"optimist"! May he multiply and replenish
the earth.
7. In the morning, when you arise for the
day, go to the window and breathe into your
lungs three deep breaths of pure air; and
whisper a word of sincere gratitude to the
Great Father for the benefits bestowed upon
you.
8. Cultivate a sense of humor. Look for the
happy and uplifting things of life. Refuse to
listen to the depressing tales of woe that float
about you. They are not for you-unless you
invite them into your life. Don't do it. By
your own Cheerfulness lift your weaker fel-
lows out of their despondency. Make it an
inspiration of your own life to bring a smile to
the lips of those you meet. Each day see how
many you can make respond to your cheery
mood.
9. Approach your duties, as well as your
pleasures, in the spirit ofjoy and gratitude.
10. Every unselfish service you render to
your fellows in need will react upon yourself
in Cheerfulness, Self-Development and Self-
Unfoldment that leads to Self-Mastery.
196
 CHAPTER XII

SELF-CONTROL

Self-Control is the conscious, intentional

and voluntary exercise of the Power of Will
in restraint of the appetites, passions, emo-
tions, impulses and desires of the Individual
Intelligence. This means voluntary command
over one's Self.
The Great Creative Intelligence endowed
and invested each one of us with appetites,
passions, emotions, impulses and desires
which impel us to action in our Individual
search for satisfaction.
The same thing is equally true with the ani-
mal. Each Individual animal comes into this
physical life, bringing with it a full assortment
of appetites, passions, emotions, impulses and
desires. It is true that these may not be quite
so complex nor so definitely and finely
differentiated in the animal as they are in
man; nevertheless, they constitute the secret
197
 SELF-UNFOLDMENT

springs which impel the Individual animal to

action, just as truly and just as certainly as
they do the Human Individual.
The animal experiences an appetite for
food. This appetite immediately impels it to
action. Instantly it goes in search of the food
that will satisfy its appetite. It meets others
of its kind, and they are doing the same thing.
Each Individual animal is seeking for its
own Individual gratification. It is not think-
ing of, nor concerned about, helping its fel-
lows. There is just one exception to this ab-
solute Attitude of Selfishness among animals,
and that is where the maternal instinct impels
a mother animal to care for her own young
while they are yet helplessly dependent upon
her for life and protection. Except for this
purely maternal impulse, HSelf-Preservation"
seems to be the First Law of Nature, in the
animal kingdom. To such a degree is this
Law exemplified among them that each Indi-
vidual animal is ready and willing to sacrifice
the lives of its fellows, wherever this may
seem to be necessary to enable it to satisfy its
own appetite for food.
When the animal is hungry, he seeks
198
 SELF-UNFOLDMENT

stant their appetite for food becomes domi-

nant, they will fight and kill each other,
if necessary to the gratification of their
appetites. From that moment there is no un-
selfish, generous, fraternal or altruistic spirit
among them. Each Individual animal is in-
tent upon one thing, obtaining the satisfaction
of his own appetite. Once this is acconl-
plished, he lies down to rest and sleep and
enjoy his satisfaction-or it may be that the
secret spring of action shifts from "appetite"
to "sex passion." In that event, he proceeds
at once to seek for the gratification of his pas-
sion. Here again his life becomes a battle
for Individual supremacy. The males fight,
even to the death, for the favors of the fe-
males. The Law of Might prevails, and only
the survivor wins.
He meets one of his kind. They do not like
each other. Anger flares up in the conscious-
ness of each. Instantly they fight-and they
continue to fight until one or the other is
either killed or conquered. They did not stop
to moralize upon their right to fight, nor upon
their perfect right to kill each other. They
were simply impelled and moved by the pas-
200
 SELF-CONTROL

food wherever he can find it, and he takes it

with no thought as to his perfect right to do
so. The question as to its ownership is some-
thing that is entirely beyond the limits of his
Intelligent understanding. He is hungry. He
finds food. He eats it-solely because it sat-
isfies his hunger. He is not in the least con-
cerned as to his Moral Right to take it. It
does not occur to his nascent Intelligence that
another may want it, or have a right to it.
He does not hesitate for so much as an in-
stant. He simply Eats. In all this he is gov-
erned absolutely by his "appetite"-by his
sense ofhunger and the desire to satisfy it.
In some instances, one animal will join its
fellows in the hunt for, and the capture of,
food. The wolf will join its fellows in the
general hunt for larger, more powerful and
more dangerous animals-such as the elk and
the moose. When they succeed in overtaking
it, the Individual wolves of the hunting pack
will unite their Intelligence, skill and num-
bers, to overpower and bring down their prey.
But, the moment their enemy falls a victim to
their united attack, the Law of Self-Preserva-
tion becomes supreme among them. The in-
199
 SELF-CONTROL

sion of Anger and Hatred.

Each exercised his Power of Will in the
effort to destroy his enemy, and thereby grat-
ify his Angry Passion.
A critical and exhaustive study of the sub-
ject will disclose the interesting and vital fact
that the animal, at all times, is moved to ac-
tion by the dominating influence of his ap-
petites, passions, emotions, impulses and de-
sires, with no regard for consequences-ex-
cept in just so far as they may contribute to his
self-gratification or defense. If he tempor-
arily controls his appetite for food-while in
the immediate presence of a threatening
enemy-this is because he is impelled by the
more powerful impulse of "Fear," and not in
the least because of any altruistic suggestion
or impulse. In other words, at no time does he
exercise his power of Will in restraint of his
appetites, passions, emotions, impulses and
desires, but in discovering ways and means
whereby he may gratify them-without dan-
ger to himself.
So it is in every department of animal life. It
is a struggle for the gratification of the In-
dividual appetites, passions, emotions, im-
201
 SELFo;.UNFOLDMENT

pulses and desires, regardless of the welfare

of others.
The most critical observation discloses the
fact that they do not exercise their Individual
Power of Will in an unselfish line.
Their exercise of the Power of Will is al-
ways in direct line with the desire for Indi-
vidual Self-Gratification. Even the mother-
love of the animal dies when its young are
weaned. The mother instantly casts them out
of her life forever. From that moment she
refuses to feed them or care for them in other
ways. Hence, they immediately accept the
fact that, with them-Self-Preservation is the
first Law of Nature. The mother does the
same. She follows her own natural desire for
reproduction, proceeds to raise a new family
of infants, and forget the old.
In every department of animal life, we find
that the exercise of the Power of Will is
always in direct line with self-gratification of
the appetites, passions, emotions, impulses
and desires, and never contrary to, or in re-
straint of, them. In other words, within the
realm of animal life the altruistic spirit has
not been born. It does not exist.
202
 SELF-CONTROL

Man possesses the same appetites, passions,

emotions, impulses and desires which impel
the animal to action for their selfish gratifica-
tion. He also possesses the Individual Power
of Will by which to seek their gratification.
If these were his sole possessions, one might
logically and naturally conclude that he, too,
would be impelled to action, as is the animal,
solely by the selfish desire to gratify his ap-
petites, passions, emotions, impulses and de-
sires.
Man possesses something more than does
the animal-something that is fundamental
and vital - something that lifts Man to a
plane of Life and Action virtually unknown
to the animal kingdom.
Whilst it seems to be an open question-in
the minds of many who have made a profound
study of the subject - whether the animal
possesses the power to reason from cause to
effect-there can be no possible doubt that
Man does possess that power. And it is here-
in that Man appears to have a great and
important advantage over the animal. Espe-
cially is this true with reference to the higher
aspects of Individual life and its possibilities.
203
 SELF-UNFOLDMENT

It is in the realm of his Moral Nature that

the human rises to a level of Individual Un-
foldment and Growth entirely above and be-
yond the limitations of the animal. However
widely scientists may disagree concerning the
ability of the animal to reason from cause to
effect, they nevertheless recognize the fact
that, from the standpoint of our understand-
ing, the animal is virtually devoid of all
knowledge, understanding, appreciation or
sense of Morality, or of Moral Principles and
Values.
In the course of the evolution of Individ-
ual Intelligence, from the hour that the "Soul
Life Element" of Nature is added to the
"Spiritual Life Element" of the animal king-
dom, and man becomes a "Responsible Be-
ing," his Power of Will becomes a Moral
equipment-whose exercise thenceforward is
governed by considerations that transcend
the entire "Animal Intelligence." Hence,
with the birth of man-as a "Responsible Be-
ing"--eame "Morality" into the world-a
Knowledge of Right and Wrong, a Recogni-
tion of Personal Responsibility and Moral
Accountability, a realization of the beneficent
204
 SELF-CONTROL

truth that his Own Best Good demands of him

that he thenceforth exercise his own Power of
Will to restrain his appetites, passions,
emotions, impulses and desires "within due
bounds," an inspiration to obey the Law of
Compensation and abide by the established
requirements of this Great Law in his own
Self-Unfoldment.
There can be no doubt of the fact that this is
"a Big Order." At the same time, it is one
which every normal Individual accepts as a
part of his "Inheritance from Nature." He
now Knows, without the slightest question,
that he dares not live the unrestrained life of
the animal; he Knows that he dares not exer-
cise his Power of Will for the mere gratifi-
cation of his appetites, passions, emotions,
impulses and desires, regardless of the results
and consequences to his fellow men; he
Knows that, whenever and wherever the best
good of humanity demands, he must exercise
his Power of Will to restrain his own personal
appetites, passions, emotions, impulses and
desires within the constructive limits of
"Temperance"; he Knows that his own best
good, as well as that of his fellows, demands
205
 SELF-UNFOLDMENT

of him that he exercise his own Power of Self-

Control, at all times, thereby holding in re-
straint every impulse of his nature, thus mak-
ing himself absolute Master of them, instead
of becoming the acquiescent instrument of
them.
In the due course of time and his own per-
sonal experience, he comes to Know that
"Morality is the foundation of all Construc-
tive Unfoldment." It is but a step further for
him to Know that all Constructive Un-
foldment demands of the Individual that he
prove himself absolute Master of every appe-
tite, passion, emotion, impulse and desire of
his nature.
Primarily, both animal and man are moved
to action by the impelling power of their in-
herent appetites, passions, emotions, impulses
and desires.
While man possesses all the appetites, pas-
sions, emotions, impulses and desires of the
animal; nevertheless, man's attributes and
qualities now exercise a powerful and subtle
influence which definitely modify his lines of
Life and Action. No longer is it possible for
him, blindly and unreservedly, to bend every
206
 SELF-CONTROL

power and energy of his being to the selfish

gratification of his Individual appetites, pas-
sions, emotions, impulses and desires, with
no thought of or consideration for the well-
being of his fellows. No longer is it possible
for him, ruthlessly and without compunc-
tion, to kill his fellows merely because they
interfere with him in the free and unre-
strained gratification of his appetites, pas-
sions, emotions, impulses, and desires. Under
the natural growth and development of
Morality, he comes to realize the profound
fact that his fellows have as much right as
himself to gratify their desires. For the first
time he knows that he must not trespass upon
those rights, but must respect them-if he
would have his own rights respected, or be
free from the encroachments of trespassers.
This means that he must no longer yield to
the impulse of anger when his fellows seek to
share with him the opportunities for self-
gratification. This first recognition of the
necessity for self-restraint, in his gratification,
is the Beginning of Self-Mastery. It is the
point from which he begins the exercise of his
Power of Will in restraint of his appetites,
207
 SELF-UNFOLDMENT

passions, emotions, impulses and desires.

It would be profoundly interesting to fol-
low the evolutionary steps by which man, as
an Individual, has come to his present under-
standing of "Morality" and the necessity for
Self-Control. The vital and most essential
point to be observed in all this is the fact that
he has finally come to know-as one of the
Facts of Nature-that Morality is the abso-
lute foundation of all Constructive Individ-
ual Growth; that there is a Destructi\re
process in Nature, as well as a Constructive;
that it is within his Individual power to align
himself with whichever process he chooses;
that in choosing the Constructive he is aligtl-
ing himself with that which all men Know
to be Right in Nature; that in choosing the
Destructive he is aligning himself, just as
definitely, with that which we all know to be
Wrong in Nature. He has now come to Know
that, overriding the Rights of his fellows, he is
doing that which violates the very Law of His
Own Individual Life; and that, under the La\\'
of Compensation, he must Pay the Price
which Nature exacts from him for each and
every such violation. He knows that, as
208
 SELF-CONTROL

an Individual Intelligence-understanding the

Principle of Morality-he is bound by the
Law of Personal Responsibility and Moral
Accountability.
Of all the Individual steps he has taken
along the pathway of his evolutionary Unfold-
ment and development, there is not one that
has brought to him a larger measure of real
good than has his recognition of the fact that,
in exercising his Individual Power of Will to
control his appetites, passions, emotions, in1-
pulses and desires-so that he shall do no
wrong to his fellowmen-he is thereby exer-
cising his Power of Self-Control in a manner
to develop, within himself, a state or condi-
tion, which, if consistently maintained by
him, will lead him inevitably to the Goal of
Individual Happiness.
For herein he learns the profound Fact of
Nature, that the Individual who attains to that
degree of Unselfishness which impels him to
consider the welfare and best good of his fel-
lows, with no thought of, or consideration
for, his own material gain or advantage,
thereby renders to himself the largest measure
of Good possible to any Individual upon
209
 SELF-UNFOLDMENT

earth. For he thereby establishes within him-

self a state and condition which will bring to
him, in due time, the greatest reward of In-
dividual achievement, and likewise the con-
summation of his chief desire, which is Indi-
vidual Happiness.
This does not mean that the Individual,
who enters upon the Pathway of this pro-
found Achievement, must absolutely extin-
guish, destroy and eradicate every appetite,
passion, emotion, impulse and desire. It does
not mean that he must absolutely eliminate all
these things from his Life-and become
devoid of all conscious feeling. It does not
mean that he must either extinguish or elimi-
nate from his Individual Consciousness a
single appetite, passion, emotion, impulse or
desire. It means only that, by the voluntary,
conscious and intentional exercise of his own
Individual Power of Will, he must establish
and maintain absolute Control of his emo-
tional nature. He must obtain and hold such
perfect mastery over his appetites, passions,
emotions, impulses arid desires, that not one of
them shall influence him to indulge himself,
along any line of action, to a point which be-
210
 SELF-CONTROL

comes destructive. He must establish and

maintain that degree and quality of Self-Con-
trol which makes him absolute Master of
Himself at all times, and impels him to hold
every appetite, passion, emotion, impulse and
desire, strictly within the bounds of Temper-
ance. This means that he must exemplify
in his daily life, a constructive exercise of
each and every impulse and desire of his
nature.
Nature does not demand the impossible of
any Individual.
Every function of the human organism-
whether physical or spiritual-is intended
for Use, and its proper and temperate use
is always wholesome and constructive, to
both the Individual and society.
It is not true that-"Anger is destructive to
Individual growth"-under all conditions and
circumstances. The Indulgence of anger-to a
point beyond the Individual Power of Self-
Control-is, indeed and in truth, "destructive
to Individual growth," and should never be
permitted.
But, if the impulse of anger is immediately
controlled, it may then be transmuted into an
211
 SELF-UNFOLDMENT

impulse that will inspire the Individual to

constructive action resulting in the highest
possible good-not only to the Individual
himself, but to others within the range of his
Individual influence.
Anger is not-in its essential nature-de-
structive necessarily. It becomes destructive
only when it is indulged. In other words, it is
the Self-Indulgence of it that becomes de-
structive-and not the mere fact of its exist-
ence.
The key, in this case, is in every man's pos-
session. It is the exercise of his Power of
Will, and the establishment of Self-Control
over the impulse and desire to indulge his
anger freely and without restraint.
Anger controlled may become a powerful
impulse for the accomplishment of Good by
the Individual in whom it exists.
"The indulgence of sex passion"-may be-
come destructive to Individual Unfoldment;
but it does not necessarily follow that sex
passion must be entirely eliminated from our
essential natures.
In truth, sex passion was implanted in the
Individual Intelligence for a very definite
212
 SELF-CONTROL

purpose-and that purpose was not destruc-

tive. When controlled by the Individual
Power of Will, and its indulgence held abso-
lutely "within due bounds," it is no more de-
structive than the appreciation of Music-
and is just as beautiful. In the accomplish-
ment of Nature's purpose, sex passion is not a
destructive thing in human nature. It is
only when the Individual violates Nature's
purpose and intent, and indulges his pas-
sionate desire to a point beyond the limits of
its constructive aspects, that it becomes de-
structive. When wisely controlled, within
constructive limits, the impulse may be trans-
muted into activities that will result in the
highest possible good-to both the Individual
himself and his fellows.
The Key is Self-Control.
"Fear paralyzes the Individual Intelli-
gence"-when permitted to run its course un-
checked. When under the restraining power of
Self-Control it may become the background
of impulses which lead the Individual to
action in lines that accomplish the greatest
possible good.
A mad dog is running at large in the com-
213
 SELF-UNFOLDMENT

munity, and several children are in great dan-

ger. You are filled with Fear-at the mere
thought of a mad dog at large. But your de-
sire to save those children from the possibility
of a horrible death, impels you to rush out in
the face of the same danger to yourself, find
the children, gather them in, and keep them
until the danger passes. Thus, you have trans-
muted your own emotion of fear into an
action for the unselfish protection of your
fellows. In this prompt transmutation of your
own sense of fear into a beneficent protective
action, you have accomplished the greatest
possible good to others-and have thereby
earned for yourself Nature's inevitable reward
for your own unselfish effort.
Suppose you had been entirely free from all
sense of fear, in this case; you would have
said to yourself: "There's no danger"-and
would have left the children imminently ex-
posed to a horrible danger, and possible
death. Would you say, under such circum-
stances, that "Fear should be entirely elim-
inated from our natures"? Or, would you not
be inclined to say: "Here is a case where
Fear undoubtedly serves a vital and con-
214
 SELF-CONTROL

structive end"? Surely, you would not want

it "eliminated" nor "extinguished" - under
those conditions.
The thing to be condemned is not the im-
pulse of Fear in the Individual Intelligence,
but the indulgence of it to a point where it
either paralyzes his powers of action, or be-
comes a destructive agency and impels the In-
dividual to action in lines that result in
Harm.
The difficulty in Individual development is
not due to the fact that we possess appetites,
passions, emotions, impulses and desires,
but to the rather humiliating fact that, instead
of mastering them, we permit them to master
us. Instead of controlling them, we permit
them to control us. Instead of keeping them
"within due bounds," we indulge them be-
yond the limits of their constructive and
proper activities, and permit them to lead us
into destructive conditions.
If we but did our part, under the Law of
Compensation, we could have no quarrel with
the Great Creative Intelligence; for, in that
event, we would exercise our Power of Will
to establish the degree and quality of Self-
215
 SELF-UNFOLDMENT

Control which would transmute every

impulse-whether of anger, fear, or lust, into
some beneficent activity that would bring to
us and to our fellows nothing but construc-
tive and beneficent results.
When we have reached, within ourselves,
that degree of Self-Control which enables us
to check every appetite, passion, emotion, im-
pulse and desire, instantly-before it has de-
veloped any phase of destructive action-and
immediately transmute it into beneficent and
constructive activities, we have attained an
Individual Development which exemplifies
the true status of Self-Mastery.
This is well within the powers and the pos-
sibilities of every normally developed Indi-
vidual who sets himself the task of attaining
the highest degree of Constructive Unfold-
ment within the range of his Individual
powers. He will not find the task fraught
with such tremendous difficulty--once he has
entered upon the Path in the right spirit, and
with an unwavering purpose to succeed; for,
one by one, what appear to be insurmountable
difficulties melt away and disappear. Day by
day the road becomes less rough and precipi-
216
 SELF-CONTROL

taus and the going less difficult-until the

"Living of a Life" becomes natural and in-
evitable.
Each Individual seems to feel that he has
difficulties and obstacles to overcome that are
peculiar to himself alone, and just a bit more
formidable than those which confront any of
his fellows. This is but natural, because he is
not in position to compare his own with those
of any other Individual. If he could look out
along the pathway ahead of even the most per-
fect of his fellow travelers, he would be sur-
prised to find that of all the burdens of him-
self and all his fellows, his own are the very
ones he is best equipped and qualified to
carry. If he had the privilege of putting his
own burdens down with those of all his fel-
lows, and then selecting from the entire num-
ber the one he could most comfortably carry,
he would do just what Bunyan's "Pilgrim"
did-go back and pick up his own bundle,
swing it over his shoulder, and march on as
before-only with added respect for the for-
titude of his fellow travelers.
A friend said to me: "My one supreme
difficulty is my temper. I can control every
217
 SELF-UNFOLDMENT

other destructive impulse of my nature. But

I fly into a rage over things that do not seem
to trouble other people at all. Then I blurt
out something cruel and unlovely, and in-
stantly I am sorry for it. How shall I pro-
ceed to get control of myself? What shall I
do?"
Here is all I said to him: "Whenever you
feel the sudden impulse of anger, catch your
breath and hold it for one minute before
speaking. Then-Don't Speak."
He followed that instruction literally.
Laughingly, he told me afterwards, that he
thought he must have spent the first three days
mainly in holding his breath. He said that on
hundreds of occasions the impulse of anger
surged up within him, and he opened his lips
to speak, but instead caught his breath and
held it until the impulse of anger had passed.
He assured me of the fact that he had pro-
gressed to a point where he could almost
"breathe naturally."
Another Friend says that his chief difficulty
is just plain "irritability" concerning little
things. The big, destructive impulses and
desires which lead other men into disastrous
218
 SELF-CONTROL

experiences do not bother him. The appe-

tites, passions, emotions, impulses and desires
which constitute the background of unhappi-
ness and wrong, in the lives of other men, do
not trouble him. In truth, his life would
radiate the beauty of Self-Control and the
Attitude which reflects the perfect fruits of
Self-Mastery, but for these sudden and "mos-
quito-bite" emotions of irritability which
alone mar the beauty and serenity of an other-
wise charming and lovable character.
While this sort of "subjection to the emo-
tional nature" is a difficulty which mars the
beauty of many lives, its outward manifesta-
tions are of such an apparently harmless and
inconsequential nature that we only laugh at
them because of their petty childishness;
nevertheless, they constitute one of the most
trying and difficult Tests of every Individual
who seeks to attain true Self-Mastery. So long
as an Individual is a subject of his irri-
table emotions and impulses, and constantly
falls before their influence, it does not seem
unfair to assume that he might fall down be-
fore some "larger" emotion, if the provoca-
tion were sufficient. It has been said that
219
 SELF-UNFOLDMENT

"No chain is stronger than its weakest link."

If this be true, then the man who succumbs
to the little, insignificant, pin-pricking, flea-
biting emotions and impulses of irritability, is
a far weaker character than the man who
yields only to the most powerful passions,
emotions and impulses of a destructi,re
nature.
Let each Individual treat these little, ir-
ritable impulses as if each one were a mis-
chievous and malicious little personality
whose deliberate purpose and intent are to
annoy him, worry him, irritate him, and see
just how far it can make him lose his equili-
brium-so that it may laugh at him and en-
joy his discomfiture and humiliation. In
many such instances the facts would warrant
precisely this method of procedure, without
the introduction of any psychological fictions.
The very first time he feels the impulse of
impatience or irritability rising in his con-
sciousness, let him just stop everything else-
for only an instant-and try to visualize in his
mind the little "Imp" that is trying to annoy
him. Picture the grin of devilish satisfaction
and anticipation on its impish little face.
220
 SELF-CONTROL

Now let the responsive smile light up his own

face, as he mentally says to it: "No you don't,
you little sprite, not this time. Your 'nettle'
has no 'sting' any more. Now, run along,
sonny. I know now that you are just a
miserable little joke, and I'm too busy to
amuse you any more. Skip along now, and
don't come back any more."
Before he reaches this point, a real smile
will illumine his own face, and perfect equili-
brium will be restored within himself.
Suppose his own beloved wife has a ten-
dency to "boss" him, and occasionally tells
him things about himself which have a ten-
dency to hurt, or humiliate him. There
arises in him the sudden impulse to "talk
back," to say cutting things, or to justify him-
self. Let him just take a quick breath, and
hold it-without uttering a word. Within one
minute the evil impulse will pass, and he will
enjoy the serene consciousness of triumph. A
glow of pleasurable satisfaction will suffuse
his entire Being-in the uplifting conscious-
ness of having mastered one destructive im-
pulse. It may be a little hard on his respira-
tion for a few days; but the sense of Self-
221
 SELF-UNFOLDMENT

Mastery will steadily grow within him, until

it will, in due time, become an established
Fact-and the mastery of his difficulty is
complete.
There is not an evil or destructive appetite,
passion, emotion, impulse or desire but can be
mastered-if the Individual will meet it with
the Power of His Own Will in its inception,
before he has indulged it to a point where he
has actually surrendered himself to its domi-
nation. The difficulty is not that he Lacks the
Power to control it, but the far more humil-
iating and deplorable fact that he lacks the
Desire to Exercise that Power. Once that
Desire is created, or developed, it then be-
comes but a simple problem of how to make
it effective as an inspiration to action. The
foregoing suggestions as to methods, can be
easily varied, by any Intelligent Individual,
to meet the requirements of any other specific
case-however difficult or complex it may
appear to be.
APPLICATION
1. If you have anyone distinct, well-defined
and vital weakness of character, which seems
to you to stand directly in the Pathway
222
 SELF-CONTROL

between you and the goal of your Self-Mas-

tery, determine upon that as the focal point of
all your energies and efforts to exemplify
your absolute Mastery over that particular and
individual enemy.
2. After you lie down at night, compose
yourself. Review the day, to see if you can
determine whether you have exemplified
Self-Control of all your appetites, passions,
emotions, impulses and desires, during the
day. If not, make a careful study of YOllr
failures, and note wherein you might have
done better. Determine just wherein you
failed, and make it your earnest effort to cor-
rect your methods so as to guard against any
future failures of the same character. Then
go to sleep serenely, with the comfort and
consolation that you at least tried.
3. In the morning before rising for the day,
make a firm resolve to make this day an
exemplification of absolute Self- Control.
4. Bear in mind the fact that every hon-
est effort you make, is rewarded by Nature
with added Power, whether that effort may
appear to you to be successful or not.
5. If you are afflicted (or think you are) with
223
 SELF-UNFOLDMENT

an irritable temper, conscientiously adopt a

definite line of procedure involving Self-
Control, and it will be but a very short time
until you will find yourself absolute Master of
every petty emotion and impulse of your
nature, and be as placid and unruffled as a
deep pool of limpid water beyond the
disturbing influence of the winds.
6. Let this be to you the beginning of a new
life of Self-Control.

224
 CHAPTER XIII

POISE

Self-Control is not Poise, although it is the

psychological foundation upon which Poise
may be established.
Poise is not Self-Control, although it is the
direct and logical result of Self-Control-
permanently established.
The two terms are by no means synon-
ymous; although they are closely related,
from a psychological point of view.
Poise is the state or condition of an Indi-
vidual Intelligence who has brought all his
appetites, passions, emotions, impulses and
desires under the definite dominion and vol-
untary control of his own Will, and is able to
maintain that established Self-Control as
an accomplished development.
This definition deserves your careful a-
nalysis and most critical examination. Let
us together examine it, that we may subject it
225
 SELF-UNFOLDMENT

to the severe test of exact science:

It has reference to a State or Condition, and
not to the specific activities of the Individual
through which that particular State or Con-
dition is accomplished.
It indicates that there is a definite Process
by and through which that specific State or
Condition is, or may be, developed.
It gives us to understand that the Process
is a Voluntary one-which means that it is
set in motion in direct response to the Will of
the Individual himself.
It makes clear and definite the fact that the
specific method and process by which that
State or Condition is, or may be, ac-
complished, is through the Individual exer-
cise of the power of Self-Control. This does
not mean that it is, in essence, what we desig-
nate as "Self-Control"; but the direct result
of the Power of Self-Control in operation.
It impresses upon us the fact that the Self-
Control, by and through which that State or
Condition is induced, or established, must
result from the voluntary exercise of the
Power of Will on the part of the Individual
himself. It cannot be induced or established
226
 POISE

through the exercise of the Power of Will by

any other Individual. Herein arises one of
the vital and fundamental Principles of Psy-
chology back of all constructive Self-Un-
foldment and Individual Growth.
Hence, it depends absolutely upon the abil-
ity of the Individual himself to establish the
necessary Self-Control, and then maintain it
by the Power of his own Will until it becomes
an accomplished development of Individual
Intelligence-which means a permanent and
natural Growth-like the development and
growth of a flower.
It means that the "established Self-Con-
trol" is that over the appetites, passions, emo-
tions, impulses and desires.
A careful dissection of the foregoing analy-
sis will show that there has been no elimina-
tion, destruction, extinction, or even modifica-
tion of any of the appetites, passions, emo-
tions, impulses or desires. They are still there
- all of them - just as the Great Creative
Intelligence originally planted them within
the Individual Intelligence. They are just
as robust and as powerful as ever they were.
They are just as active and insistent as they
227
 SELF-UNFOLDMENT

have ever been. They are just as eagerly

seeking for self-gratification and self-ex-
pression.
But we find that these do not dominate the
activities of the Individual now, as they did
in other years-nor as the same appetites,
passions, emotions, impulses and desires auto-
matically controlled the activities of the ani-
mal. Why is this? What has occurred to
the Individual man to make him different
from the animal? Why does he not automat-
ically respond to the appetites and passions
as does the animal, and as he, himself, did
during the early infancy of the human race?
These questions, deeply pertinent and vital
as they are, cannot fail to receive correct
answers in the mind of every normal man or
woman who has arrived at the "age of discre-
tion." The answers are: Because his appe-
tites and passions no longer control his activi-
ties as an Individual Intelligence. His appe-
tites, passions, emotions, impulses and desires
do not now impel him to automatic action in
search of self-gratification alone. They are
now under the dominion and restraint of his
own independent Will Power. He is now
228
 POISE

something more than a mere animal. He is "a

Responsible Individual Intelligence." As
such, his attributes, which have been in proc-
ess of Evolvement, Unfoldment and Growth
since the birth of humanity (and which came
into existence when the Fourth Life Element
- the Soul Life Element-was added to the
other three) have reached a point of develop-
ment and power where they are now the
dominant and supreme factors in Individual
human life. The power of Intelligent obser-
vation, the power of Individual comparison,
the power of Individual choice--enable the
Individual man to realize that he is not an
animal; that he is, in deed and in truth, in a
kingdom of life and development above and
beyond that of the animal; that he possesses
all the attributes of the animal-with some-
thing added. He is an animal, but an animal
- plus. Plus what? Plus all the faculties,
capacities and powers of a responsible Indi-
vidual Intelligence. In truth, it is this plus
element that makes him a human being in-
stead of an animal. With it he is able to
observe the fact that the animal is moved to
action solely by the purpose and intent to
229
 SELF-UNFOLDMENT

obtain self-gratification of its appetites, pas-

sions, emotions, impulses and desires.
Through personal knowledge, the result of
Individual experience, he comes to know that
this is not literally true of the Intelligent
human. He comes to know that his physical
organism is but one of the instruments of his
Individual Intelligence, through which he is
able to acquire definite knowledge of the
physical Universe, through his personal ex-
periences on the plane of physical things. He
learns to know that he obtains his knowledge
of physical nature and physical things solely
through the channels of his five physical
senses.
By extending and enlarging the field of his
researches for knowledge--especially knowl-
edge of Individual Life and its purposes and
possibilities-he comes to know, after much
time and personal effort, that he has a spirit-
ual organism, as well as a physical. He comes
to realize, as a definite fact of Nature, that his
spiritual organism is another instrument
through which he is able to acquire equally
definite knowledge of the spiritual Universe,
through his personal experiences upon the
230
 POISE

spiritual planes of life. He learns to know

also that he obtains his knowledge of spiritual
Nature and spiritual things solely through
the channels of his spiritual senses.
Step by step, he comes to know, through his
definite personal experiences, that Morality is
the only foundation of Constructive Self-Un-
foldment; that if he would ever even hope
to attain to complete Self-Mastery, he must
first learn the true meaning, value, basic na-
ture and significance of Moral Principles;
that, once knowing the meaning of Morality
and its relation to Constructive Spirituality,
he must square his Life by its principles
thenceforward. This means that he must be-
gin at the very foundation. He must first
bring every appetite, passion, emotion, im-
pulse and desire under the direct control of
his own Will Power. He must be able, by
the Intelligent exercise of his Will Power, to
bring every impulse and tendency of his own
nature under the restraining power and do-
minion of his power of Self-Control.
Having proven his power of Self-Control,
he must practice it-just as an athlete prac-
tices the physical exercises which bring every
231
 SELF-UNFOLDMENT

nerve and muscle of his physical body under

the absolute dominion of his Will Power.
Thus, he must prove to himself, over and
over, the fact that he is absolute master of his
physical body. He must establish the fact, to
himself, that his physical body is an instru-
ment, under the absolute dominion and re-
straining power of his own Will, and that he
has the power to direct its activities in re-
straint of every appetite, passion, emotion,
impulse and desire.
In due course of time, and oft-repeated
demonstrations, his actual restraint of the im-
pulses becomes an established fact, a personal
attainment, and a permanent State within
himself. This internal State or Condition-
directly resulting from repeated demonstra-
tions of his power of Self-Control-is the
state or condition of Poise.
Whilst it is true that this State or Condition
defined as "Poise" is the result of Self-
Control, it must not be inferred nor supposed
that any single demonstration of Self-Control
is sufficient to establish the Poise upon whicll
Self-Mastery depends. Nor is any number of
sporadic demonstrations of Self-Control suf-
232
 POISE

ficient to establish the State or Condition of

Poise upon which Self-Mastery is sustained.
Poise is a natural development and growth
of the Individual Intelligence. It is not an
evanescent thing which comes and goes with
the varying moods of the Individual. Neither
is it an indefinite thing, depending upon ex-
ternal variations and conditions of environ-
ment. On the contrary, it is a definite attain-
ment accomplished only through the personal
effort of the Individual in direct line with
a fixed and definite purpose and intent to
achieve it. And, once it is At-tained, it must be
Sus-tained-until it becomes a permanent
Growth, an evolution of the Individual In-
telligence. It is then no longer "yours," but
you. It is not a mere possession. It is you,
yourself, in a state of Poise.
Did you ever learn, or try to learn, the ac-
complishment and process of driving an auto-
mobile? If so, do you remember the very
first sensation of panic that struck your solar
plexus when you tremblingly pulled the gear-
shift into "low," and felt the whole machine
jump forward (because you had the engine
going at too great a speed when the clutch
233
 SELF-UNFOLDMENT

took hold)? You felt absolutely certain that

the machine was going to run away with you.
You did not know how to control it. You
finally threw the clutch out and the machine
stopped. You took a long breath, looked to
see how many dozens of smiling people
were watching you. Then, because the ma-
chine itself seemed to have quieted down
into a peaceful and rather pleasant mood,
you ventured to touch the lever. While the
machine seemed to be asleep, you gingerly
shoved it into gear again. When you trem-
blingly let the clutch slide into place, the
machine suddenly awoke and jumped sev-
eral feet straight backwards. Before you
could "let go," the back wheels of the car were
up on the curbing of the sidewalk, and your
hat was poised over your right ear. You had
made the wrong shift. It was not the car's
fault. It had done exactly what you made it
do. It only obeyed your commands. The
only trouble was due to the simple fact that
you did not know how to command, direct and
control your car.
Then a kindly disposed member of your
audience came to your rescue, helped you off
234
 POISE

the sidewalk, and showed you the meaning of

the various shifts, and how to start your car
so slowly that there would be no jump. You
followed his suggestions, and began to feel
that maybe you could master the thing-after
awhile.
Do you now remember the sensation of pro-
found joy that came to you when you realized
that you could start your car off smoothly,
make it go forward or backward as you
pleased, make it go slow or fast or stop, at
your command, and obey each and every im-
pulse or your Will? It was simply heavenly
-nothing less.
Follow the experience through, from be-
ginning to end, until you knew that you were
absolute master of that automobile. The
sense of triumph was something sublime. And
finally, after months of careful training and
intense practice, you came to feel that the ma-
chine was almost, if not quite, a part of you.
Its perfect obedience to every impulse of your
Will gave to you a profound sense of "Mas-
tership" which is unique and fascinating to
any human being.
Think of your physical body as a mechani-
235
 SELF-UNFOLDMENT

cal instrument, a "machine," if you will, as

your machine. It is infinitely more compli-
cated, infinitely more delicate, infinitely more
responsive to every impulse of your Will.
As an Individual Intelligence, your im-
pulses often become so forceful and so vital
that you realize the fact that they are either
going to control your Will Power, or you
are going to be compelled to demonstrate the
fact that you are absolute master of them.
You are assailed by a thousand conflicting
emotions and impulses. Your calm, judicial
Self, is able to differentiate perfectly between
these various impelling emotions and desires.
You know that some of them are destructive;
and, if indulged, will lead on and on in the
wrong direction, to the final destruction of
the physical body. You know that others are
beneficent and constructive in every sense -
but they are not so enticing, in the midst of
an earthly environment.
You have come to know the Law of Life-
the Great Law of Compensation-and you
know that these appetites, passions, emotions,
impulses and desires must be put under ab-
solute restraint of the Will, or they will wreck
236
 POISE

your physical instrument, your "Car," and

destroy your power to control its activities.
You begin the difficult task of subjugation.
It is not an easy one. It calls for all the In-
telligence you possess. It makes demand upon
you for all the wisdom and knowledge you
have accumulated. But you accept the con-
test with unfaltering determination to Win.
You are assailed by one of your fascinating
and seductive contestants. You do not let it
rest nor avoid you. You complete your
work of subjugation. You master it. You do
not leave it until you know that it will be your
obedient servant and co-worker henceforth.
Then you are faced by another of your several
contestants.
With much less difficulty than before, you
obtain a strangle hold upon No.2, and the
result is the same as before. You prove your-
self master. From this point on, the contest
becomes more and more one-sided, and the
going easier. In the final contest you see
every appetite, passion, emotion, impulse and
desire cringing at your feet. You know that
they are subdued. But, wonder of wonders!
Yau come to realize that they are no longer
237
 SELF-UNFOLDMENT

your enemies, but your staunch and loyal

Friends. You have won them to your stand-
ard. You now realize the fact that, under the
Great Law of Compensation, your Mastery
of them has saved them from Destruction.
You realize now that, so long as you limit
their demands to the Constructive Principle
of Nature, they will need no restraint.
When You come to realize the triumph you
have won for the Cause of Life, Light and
Immortality, you know that, In the
achievement of Self-Mastery you have
earned the Supreme Reward which the Great
Creative Intelligence, or Nature, offers to
those who Obey the Law ofIndividual Life.
The Peace, the Joy, the Gratitude, the Un-
derstanding, the Satisfaction, the Great Con-
tent that comes to you, flooding your entire
Being with the knowledge that you now stand
- Approved by the Great Universal Intelli-
gence,-inspire you to make of your life a
sacred consecration to the Cause of Truth
and Humanity. You have proven the sublime
Truth that he is twice blest who, in the Mas-
tery of Self, becomes the willing servant of
humanity; for herein you are self-blest, and
238
 POISE

blest by those you serve.

And it is the consciousness of Poise, and of
the blessing it brings to you, that gives to your
entire personality the outward expression of
calm strength and Peace. There looks out
upon the world an Intelligence that no longer
experiences a lack of confidence in its strength
of character to meet every test of Self-Mas-
tery. This calm certainty of its own Self-Co~­
quest radiates its masterful influence upon all
who come within the range of its magnetic
power. The instant you look into the eyes of
such an Intelligence, you are conscious of its
quiet, unobtrusive mastery; but, above all,
you sense its steady, unwavering, unostenta-
tious mastery of Self.
From all that you have heard of the Self-
Mastery that means Poise, you have in your
mind the picture of one whose face is cold,
expressionless, stoical, unfeeling, impervious,
imperturbable and unimpressionable.
"Stoicism" which so deadens the sensory or-
ganism of the physical nerve body as to kill
any sensation of pain or suffering, is widely
different from the internal State of "Poise"
which so controls the nervous organism as to
239
 SELF-UNFOLDMENT

betray to others no outward expression of

face, voice, action, or outward manner, of
pain or suffering.
And it is even more widely divergent from
the character of "Poise" that enables an Indi-
vidual-in the midst of the most excruciating
pain, or suffering - to convey to those about
him the outward expression of Peace and
Cheerfulness.
Poise expresses itself only in the face of
one who has attained the power to see and
appreciate things at their true values. It
stands for true Balance. One who has truly
attained it is appreciative of all Nature.
He is able to appreciate every aspect of it,
in all its departments and expressions. He
understands the spirit of mirth. He is gay
and merry with the spirit of youth. He is
wisely sympathetic with those who suffer. He
is serious with those who are thoughtful and
earnest. He runs the entire gamut of human
emotions and experiences. But he does not per-
mit any of them to dominate him to the exclu-
sion of a just appreciation of all others. He
merely holds them all in perfect adjustment.
Indeed, no single concept more fully ex-
240
 POISE

presses the state of Poise than that of an In-

telligence in Balance. Perhaps this figure
will enable you to obtain a more perfect un-
derstanding and appreciation of the Poise
that results from Self-Mastery:
An Individual is standing upon the very
verge of a dangerous precipice. He leans out
over the distant mountain torrent that rushes
down there directly beneath his feet. He
knows that one false step would mean his in-
stant death. But there he stands, poised far
above the waiting death beneath. He knows
that he is safe, because he can look down into
the swirling maelstrom without losing his
Balance. He knows that to yield, for the frac-
tion of a second, to any impulse that would
disturb his balance - both mental and phys-
ical-would send his body over the declivity
into the tumbling waters below. But he
knows that he is Master of every emotion and
impulse that would disturb his Balance. He
knows that he has the Poise that gives to him
the assurance of Life.
So it is in many an experience of this
earthly life. We often stand upon the heights
from which any emotion or impulse might
241
 SELF-UNFOLDMENT

send us to destruction-if we permitted it to

disturb our balance. But, so long as we are
Master of the appetites, passions, emotions,
impulses and desires, we know that we are
safe. So long as we keep the balance ofPoise,
we can travel the highways and the byways
of life in the consciousness of absolute safety.
This is the Poise that sustains the Individual
through all the trials and temptations of
life-here and hereafter.
The Poise of Self-Mastery is as valuable
an asset in the development of the Indi-
vidual upon the physical plane of life as it is
upon the spiritual. Let one have in his mind
a definite plan for the future, or an earnest
desire to accomplish some beneficent act; only
by the exercise of Balance, or Poise, can he
keep clear his mental vision, or allow the
Light of Reason to penetrate the confines of
his own Intelligence, that he may see the con-
structive Pathway of Life.
The maintenance of Poise generates Power
-the power to visualize clearly, to follow the
golden thread of Truth that runs through all
the varied and intricate problems of human
life, the power to work by a direct route to
242
 POISE

the definite goal of our desires.

Through Poise we maintain constructive
silence. Poise and silence concentrate our
energies in the direct line of our attention, and
make us stronger in the accomplishment of
our right plans and purposes.
Through our complete Balance and Poise
we may keep our consciousness receptive and
open; and enable the Individual Intelligence
to manifest itself to all who come within the
radius of its influence.
He who knows, from a personal experience,
the true meaning and significance of Poise, and
is able to make it subservient to his Individual
Power of Will, has earned the "Peace that
passeth understanding"- and he shall receive
his reward. Yea, verily, he hath it already.
Did you ever look down into a deep, still
pool of limpid water? Not a breath of air
above it is stirring. The surface of the clear,
crystal water is as smooth and as unruffled as
the surface of a crystalline mirror. The day is
clear and bright, and the pellucid pool is a
perfect reflector. Looking steadily down
into it you see therein a perfect picture of all
Nature, above its surface, reflected to your
243
 SELF-UNFOLDMENT

vision, in all its beauty and loveliness. The

trees that tower above it in stately grandeur,
the grass that grows upon the hillside, the
gorgeous columbines that bend their lovely
heads and look down into its crystal depths,
the fleeting clouds of fleecy whiteness that
float lazily across the heavens above, the clear
blue depths of the sky itself-even the birds
that flit from tree to tree, and the playful
squirrels that chase each other among the
leafy branches-all these, and more, you see
reflected in the pool's quiet depths. These are
the things that occupy the open spaces above
the level of the smooth, reflecting surface of
the deep and quiet waters. They belong to a
world above and beyond the still waters. And,
so long as the limpid contents of the deep and
quiet pool are undisturbed, you may see the
beautiful and fascinating picture of the entire
heavens above, in all their charming loveli-
ness, pictured in its silent depths.
But look again. A stone has just been tossed
into the quiet waters. It sinks from view,
down into the still depths, beneath the placid
surface of a moment before. What now do
you see of the reflected stately trees, the grass
244
 POISE

the flowers, the clouds, the birds and the blue

sky? Nothing. They are all gone. The
heavenly picture is no longer reflected to your
conscious vision. From the instant the stone
touched the surface of the still waters, the
picture vanished with the swiftness of magic.
The glassy surface of the pool was no longer
still nor smooth. Even its depths were agi-
tated and disturbed. Nothing of the wonder-
ful picture could be seen. Nature cannot re-
flect the beauty nor the glory of her heavenly
picture upon the surface of a ruffled and dis-
turbed body of water, however pure and clear
it may be when at rest. Agitate the waters of
the pool, though it be ever so slightly, and the
vision of the things above it is instantly shat-
tered and completely destroyed.
So it is with that deeper, more mysterious
and more wonderful "Pool"-the Pool of
Man's Consciousness. It is only upon the
receptive Consciousness whose depths are un-
disturbed and whose surface is unruffled, that
Nature can paint the magic picture of the
Spiritual Life. It is only to the Individual
Intelligence that has established within itself
the tranquil, unruffled, serene, untroubled and
245
 SELF-UNFOLDMENT

peaceful state of Poise, that Nature can ever

open the clear and perfect consciousness of
spiritual things. Only he who has the power
to still the troubled waters within himself
shall, while yet upon earth, behold the glories
of the life that stretches far out beyond this
"Vale of Tears." One who has acquired the
power to establish within himself and main-
tain true Poise, may say to himself: "Be still!
Be still!" And instantly he will realize the
perfect obedience of all Nature to that com-
mand. It is only when Nature has obeyed
the command, and the troubled waters within
himself have come to rest, that the spiritual
eyes may open, of their own volition, and
behold the perfect vision of the Spiritual
World.
Let us now slightly change the figure. In-
stead of sitting upon the rim of the pool, look-
ing at a reflection of Nature in its quiet
depths, let us assume that you are at the bot-
tom of the pool, looking upward and outward
through the surface of the water toward the
heavens above. What now do you see? While
the water is still and undisturbed, and is free
from all agitation, you see clearly-but no
246
 POISE

longer is it a reflection of the trees, grass,

flowers, clouds, birds and sky above. It is the
trees themselves, the grass and the flowers,
the birds, the clouds and the blue sky them-
selves, in reality, you now behold. Before it
was only their reflections.
Suddenly there comes a storm. The waters
of the still and limpid pool are no longer
quiet and undisturbed. Now they are agi-
tated, filled with turbulence, churned into in-
ternal violence and fury, and full of savage
excitement. Look up now toward the heav-
ens above and tell what you see. Ah! YOl.lr
beautiful vision of the heavens is gone. But
why can you no longer see the blue sky above?
Nature has so provided that the sight of your
eye travels only in straight lines. While
the waters of the pool were still and undis-
turbed, the rays of light passed through the
water in straight lines, and your eye could fol-
low them perfectly. When the pool was
quiet and entirely free from all internal agi-
tation, you could see distinctly the heavens
above, and all the things that crossed the lines
of your vision. When the storm came and
agitated the waters to their very depths, it
247
 SELF-UNFOLDMENT

broke up and destroyed the straight lines of

light. It broke them into a thousand pieces,
and bent them into crooked lines the eye could
not follow. Hence, you no longer could see
the trees, the grass, the clouds and the blue
sky above you. Your vision was destroyed.
So it is with the "Pool of Man's Conscious-
ness." While the pool is quiet, calm, untrou-
bled, and its waters are undisturbed, the Spir-
itual eyes of the Individual Intelligence see
clearly into the higher realms of the Spiritual
Life. But when its depths are agitated, dis-
turbed and uncontrolled, the straight lines of
light which penetrate the spiritual realms are
broken and bent until the sight of the spiritual
eyes no longer is able to penetrate the world
of spiritual things. Spiritual vision is there-
fore lost.
But once let the Individual Intelligence,
in its evolutionary Self-Unfoldment, achieve
the State or Condition that means Poise, and
the spiritual vision comes with it as naturally
as comes the blooming of a flower when all
the preparatory steps have been taken, and
only the opening of the bud remains. It must
be clear to you that the most important thing
248
 POISE

you have to learn is what constitutes the Poise

which every Individual must attain before he
has any moral right to expect, or even hope,
that he will ever be a real HMaster of the
Law."
The greatest and grandest reward to the 111-
dividual that has achieved Self-Poise, is the
experience of Poise itself.
Only by the exemplification of a consistent
mental balance, or Poise, throughout all the
activities of the faculties, capacities and
powers, may each of us make of himself a fit-
ting "Temple."
And it is this majestic "Temple" that sends
forth its brilliant rays of Love and Truth to
every traveler upon Life's Highway. Its
magic vibrations attract all who come within
its radiance.
All this is an inspiration to better things.
It gives courage to the faltering, quiet and
peace to the turbulent, constancy to the rest-
less and strength to the weary.
He who has attained to the peaceful and
gentle Poise of Self-Mastery sheds a benefi-
cent influence upon all who come within the
radius of his influence. To the timid he gives
249
 SELF-UNFOLDMENT

courage; to the restless he gives peace and

quiet; to the hopeless he gives inspiration; to
the suffering he gives comfort; to the weary
he gives rest; to the irritable he gives
patience; to the weak he gives strength, and
to all who would do evil he gives the toler-
ance which bespeaks Understanding.
Nor is this an attainment beyond the power
of any Individual who is inspired by the
earnest desire to make his life an ennobling
influence among his fellows.
The quiet restfulness of Poise makes pos-
sible clear thinking and enables us the more
readily to solve the perplexing problems of
life in the radiant Light of Reason, Judgment
and Right. It makes clear the vision, and
opens the way for greater Self-Unfoldment
and Self-Mastery.
"Nature never did betray the heart that
loved her." She never exacts of her children
that which is either unreasonable or impos-
sible. Her one, supreme desire is to lead hu-
manity into the Light of Truth. Her finger
points only to the "Pathway of Duty"; and she
would lead us only "By the Hand of Love."

250
 POISE

APPLICATION
1. Start each day with the determination
to clear from your constructive pathway some
obstacle that stands between you and the at-
tainment of Poise. Keep to that purpose
steadily and unswervingly throughout the
day.
2. As you go forth to meet the responsi-
bilities of the day, carry the fixed determina-
tion to make the day one that will bring you
one step nearer the goal of Self-Mastery and
Poise.
3. Bear constantly in mind the simple fact
that-"The only way to achieve Poise is to
practice it."
4. Key yourself to the purpose and intent
so to exemplify, in your Attitude toward
those you meet this day, the outward expres-
sion of Balance and Poise.
5. Say to yourself: "I will so conduct
myself that no human being shall discover in
me, or in my words or actions, a single evi-
dence of irritability, impatience, intolerance,
anger, fear, or any lack of outward Poise."
For, if you can so "act the part" for a single
day, that you impress your fellows with your
251
 SELF-UNFOLDMENT

state of calm, peace and gentle forbearance

under all conditions, you may know that you
have won a truly great victory. This is the
absolute evidence that you can live another
day even more perfectly.
6. Repeat these exercises each day, with
all the earnest desire and purposeful intent to
transmute their gracious Spirit into your in-
most Consciousness. You will be surprised
to observe how naturally your Consciousness
begins to open and expand with the inspira-
tion to make it a living Reality. You will
realize each day that you are receiving a
noble and generous reward for every effort
you put forth thus to achieve Self-Mastery
and Poise.
7. At night, when you have relaxed your-
self for a night of restful and healthful sleep,
carry this one mental concept into your sleep:
"In Quietness and in Confidence shall be
my Strength."

252
 CHAPTER XIV

THINKING

Do you know just what you mean when you

say you are thinking, or have been thinking?
Have you ever tried to define the word? If
not, it might be an excellent thing for you if
you would make the attempt and the effort.
You would find it no insignificant task. You
would also find common usage gives to the
word almost a multitude of different mean-
ings. It hardly seems possible that so many
differing concepts could grow out of the same
word, or the same fundamental idea. Under
these circumstances it would seem possible
that some of us may be somewhat confused in
our metaphysics and psychology on the sub-
ject.
It is generally conceded by the recognized
authorities that thinking is a definite process.
It is agreed also that it is a positive and active
process. It involves the exercise of all the fac-
253
 SELF-UNFOLDMENT

ulties, capacities, and powers, of Individual

Intelligence. It requires that all these must be
exercised by the Individual Intelligence to
whom they belong.
Even perception (which is recognized by
the authorities as a receptive faculty) could
not function if Individual Consciousness were
submerged in profound sleep. Consciousness
must therefore be kept awake, during the
process of thinking. This state of wakefulness
can be maintained only by and through the
exercise of the active Power of Will. The In-
dividual Intelligence must exercise that Pow-
er of Will. Hence, perception is part of the
process of thinking.
But an Individual Intelligence may per-
ceive a thing without invoking the active
process of thinking. That is to say, through
the sense of sight you may perceive the fact
that a drop of water is on your windowpane.
You may not reason upon that fact; you may
not exercise your judgment upon it; in which
event you are not thinking about it. You only
perceive the fact.
The same may be said of conception, under-
standing, reasoning, discerning, and judging.
254
 THINKING

Hence, they are all included In the active

process of thinking.
You cannot think about anything without
imagining that thing; you cannot imagine that
thing without its making an impression upon
your Consciousness. That which images the
thing is your imagination. And this is true
with anything you think about; whether it be a
physical object, an idea, or a subject of
thought. Hence, Imagination is involved in
the process of thinking.
There is another process which psycholo-
gists call meditation. They have left the lexi-
cologists to define the term. As psychologists
themselves have treated the subject, and ex-
pounded it to their students and cults, it is al-
most entirely a negative and receptive process,
from the standpoint of Individual Intelli-
gence. It does not necessarily involve the exer-
cise of the active power of reasoning, discern-
ing, or judging. It is rather a state of the In-
dividual Intelligence, or an attitude of Intel-
ligence. Putting together all the ideas that
have been expressed upon the subject, and de-
ducing therefrom a formulary, it might be ex-
pressed somewhat as follows:
255
 SELF-UNFOLDMENT

"Fix your attention upon the subject to be

meditated upon. Relax. Assume a receptive
mental attitude, with your consciousness open
to any idea, mental concept, or suggestion that
may come to you concerning that subject. If
you will continue to sit, in this same attitude
of Intelligence, in due time there will begin to
come to your consciousness many new ideas,
concepts, notions, impressions, sentiments,
mental pictures, fancies, reflections, and ob-
servations. Let your attention follow each of
these as it comes. Do not doubt it. Do not
question its truth or wisdom. Simply submit
yourself to it and its influence. If you seem
to hear a voice, follow its guidance or direc-
tion. If you receive a mental suggestion, fol-
low it. When you have continued your medi-
tation long enough in this mental attitude, you
will come to realize the full meaning of all
these new ideas, concepts, notions, impressions,
sentiments, mental pictures, fancies, reflec-
tions, and observations."
This in general constitutes the accepted idea
of meditation.
Remember, you have not been asked to do
any thinking, that would call for a positive
256
 THINKING

and active attitude on the part of the Individ-

ual Intelligence. It would interfere with, in
truth, destroy your negative and receptive at-
titude of Intelligence; and make impossible
your meditation.
But the Great Masters discovered, many
thousands of years ago, the fact that the proc-
ess of meditation, as outlined in the foregoing
formulary, leads inevitably to psychical sub-
jectivity, and hypnotic control from the spir-
itual side of life. This condition is known, in
this modem day and age, as "Mediumship."
It is therefore not necessary (or should not
be) to warn you further against the character
of Meditation above suggested. It is in line
with the Destructive Principle of Nature in
Individual Life, and leads to Destruction.
That is why the Masters have formulated a
method of Spiritual Unfoldment, every step
of which requires the student to think about
what he is doing all the time; and never per-
mit himself to fall into the destructive proc-
ess of Meditation, as above outlined.
The Oriental Yogis have developed a meth-
od which is constructive and safe-for thenz.
But when they come to this country and en-
257
 SELF-UNFOLDMENT

deavor to teach their Oriental method to our

Occidental students, they find themselves
handicapped by their lack of knowledge of
our Western methods of thought and
expression. The result is that they do not
convey to us the exact meanings they have in
mind and are endeavoring to convey. But the
difficulty is not allan the part of the Oriental.
It is equally difficult for our Occidental
Intelligence to grasp and understand the
Oriental method of expressing thought in
language. There is a certain quality and
coloring of "mysticism" in all their teaching
which our Western mind fails to grasp.
The English term "introspection," means
"looking within." By many it is understood
to mean that, by turning the Intelligence back
upon itself, the process of becoming acquaint-
ed with one's inner feelings and experiences
will, in some way, result in the development of
the spiritual senses, and in the unfoldment of
spiritual consciousness.
This assumption is not only a serious mis-
take, but the attitud~ of the Intelligence, dur-
ing the introspective process, is such that in
many instances the Individual falls into a
258
 THINKING

negative and receptive condition which opens

the door to subjectivity, and invites outside
Intelligences to step in and assume control.
This develops subjective mediumship instead
of spiritual independence, and often ends in
sending the subjective to the insane asylum.
Whatever method one may adopt, in his ef-
forts to develop his spiritual consciousness, the
one thing to avoid is subjective psychic con-
trol; for this is invoki~g the Destructive Prin-
ciple of Nature in Individual Life, and in-
evitably results in the gravest danger and in-
expressible harm to the Individual.
Not many months ago, a gentleman of fine
Intelligence, living in Chicago, became inter-
ested in the study of Oriental Philosophy. He
went to an Oriental Swami, who was then gi,'-
ing lectures and teaching classes. The gentle-
man referred to joined the Swami's class, paid
his tuition fee of fifty dollars and began taking
instruction.
In due time he was given the course in
breathing exercises, put on a negative, deplet-
ing diet, given various "postures," taught how
to "go into the silence," and told how
to "develop his spiritual consciousness and
259
 SELF-UNFOLDMENT

powers." Or, as he expressed it, the "I Am

That I Am!" He was enthusiastic in his en-
deavors, and followed the Swami's instruc-
tions, to the best of his understanding and abil-
ities. He succeeded far more rapidly than
he had anticipated.
It was but a few weeks until he began to
"hear voices." He thought he was making
splendid progress. The voices began to tell
him what to do. He followed their direction,
as obediently and as faithfully as possible, and
soon "developed" so that he could communi-
cate with these mysterious voices frequently.
But about this time he made his grave mis-
take. He felt that it was his duty to tell his
family and friends what he had accomplished
in his development. He told them of the spir-
itual people, of their voices, their directions,
and their guidance. Unfortunately for
him, his family and acquaintances believed
that he was insane. They had him examined
on insanity charges. He was tried, adjudged
insane, and committed to an insane asylum.
There he remained for several months; but
he began to realize something of the nature of
his so-called "development," and found that
260
 THINKING

he was becoming a victim of obsession. He

appealed to his family to come and get him
out of the institution. They came to see him.
After the most heroic efforts on his part, he
finally convinced them of his sanity; and they
succeeded in having him released.
He went to the Swami to gain release from
his obsession. The Swami declined to help
him. Whether or not this was because the
Swami did not know how, is something which
may not be discussed in this connection. At
least, the man was denied the help he sought,
and turned away in despair. He was then im-
pressed with the conviction that there was one
place where he could go and be cured. He im-
mediately took the train for the West Coast,
and, upon arriving, came directly to my door
for help.
You will be glad to know that he made a full
recovery.
This is a typical case, and there are many
thousands of the same general character, all
over the land. They are not insane; but have
simply and ignorantly fallen into a subjective
condition and under the hypnotic control of
outside vicious Intelligences, as a result of
261
 SELF-UNFOLDMENT

their introspection and "going into the si-

lence. "
There is another attitude of Intelligence
which is called daydreaming. It seems to be
especially attractive and fascinating to those
of a romantic and imaginative tendency. The
daydreamer allows himself to fall into a neg-
ative attitude of mind, and then allows his
attention to follow the meanderings of an ac-
tive and unrestrained imagination. He is
not actively thinking. He is simply imagining
the things he would like to realize and enjoy.
He may imagine himself with all the wealth
necessary to gratify his every wish. He may
imagine himself the owner of a great and mag-
nificent castle, an extravagant livery, with a
hundred or more servants to do his bidding
and minister to his wants. He is not thinking.
He only "thinks he is thinking."
All the while he is only allowing his atten-
tion to follow a wayward imagination into
the Elysian fields of his desires. But his day-
dreaming does not get him anywhere. When
he is through daydreaming he finds himself
exactly where he was before he began. He is
in the same old environment, subject to the
262
 THINKING

same conditions, and has made no progress.

He has accomplished nothing of value. I

On the other hand, he has been indulging

himself in an attitude of Intelligence which
opens the way to negativity, and is the natural
approach to subjectivity. Daydreaming is not
a constructive or desirable attitude of In-
telligence. It is a dead waste of time, and
leads on, if indulged, to a negative mental at-
titude which may easily open the door to psy-
chic subjectivity.
In various schools of psychology, you will
hear the expression "concentration," as part
of a process of spiritual unfoldment. Their
students are required to fix their attention up-
on whatever the Teacher directs. It may be
any given object, such as a doorknob, a black
spot on the wall, or a silver disc held in front
of them. They are told to concentrate upon
it with all their energy and effort; which, in
essence, only means that they are to fix their
attention upon it to the exclusion of everything
else whatsoever. I have seen such students
following such instructions. They sat facing
the object to be concentrated upon, their eyes
staring at it, attention supposedly fixed upon
263
 SELF-UNFOLDMENT

it, with brows corrugated into expressions of

the most intense thought. But such students
are not thinking; they also only "think they are
thinking."
They do not realize the fact that the only
thing they are accomplishing is to open wide
the door of subjectivity. Do you doubt this?
If so, you need only to acquaint yourself with
the experiments and demonstrations made by
the renowned Dr. Braid in his scientific study
of hypnotism and the hypnotic process. He
knew that Mesmer made use of human mag-
netism in all his experiments; and that he ob-
tained control of his subject's Will only
through the use of magnetism.
In other words, Dr. Braid claimed that
Mesmer simply magnetized subjects into a
state of complete subjection, and then took
control of their intelligent powers and capa-
cities by the power of his own Will. But Dr.
Braid proved that the use of magnetism is not
necessary in opening the door to the control
of his subject's Will and voluntary powers.
He did this by taking a silver disc, or some
other polished metallic object, and holding
it up in front of his student. He commanded
264
 THINKING

his student to concentrate his attention upon

the shining object and hold it there. He found
that when his student had succeeded to the
point where he was not conscious of anything
but the shining object, he could, by the exer-
cise of his own Will over the subject's mag-
netism, obtain complete control of the stu-
dent's faculties, capacities, and powers, and
compel him to do whatever he commanded.
He could hold the subject under his own con-
trol, and compel him, by the power of Will
alone, to do whatever he told him to do.
His experiments proved conclusively the
fact that the practice of passive concentration,
as hereinbefore suggested, is a destructive
process, and serves only to open the door to
the subjective condition, and make possible
the complete hypnotic subjugation of the
Will, voluntary powers, and sensory organism
of the subject to the absolute control of the
Will of the hypnotist.
"Tuning in" is yet another attitude of In-
telligence which many do not understand or
appreciate-which has a strong tendency to
subjectivity. It is the attitude of the man who
goes about "getting things out ofthe air." He
265
 SELF-UNFOLDMENT

really believes that he does actually "get many

things out of the air." Maybe he does. It
would not be remarkable if he does; because
he has reached a condition of "sensitiveness"
to many things of which the normal Individ-
ual is wholly unconscious. His attitude is
that of intense susceptibility to impressions of
all kinds. He does not realize the fact that
by cultivating such a sensitive susceptibility
he is opening the door to his own subjection.
Nevertheless he is doing just that. In such
an attitude he does not think. If he were re-
ally thinking he would not be able to "get
things out of the air," nor would so many ev-
anescent things make an impression upon his
conSCIousness.
Remember: Thinking involves the volun-
tary exercise of all the faculties, capacities,
and powers of the Individual Intelligence by
the Intelligence doing the thinking. This ac-
tive, intelligent process calls for attention upon
the subject of thought to the exclusion of
everything else. One who is actively thinking
is using his own \intelligent faculties, capaci-
ties, and powers so intently as to close his con-
sciousness to impressions from other sources.
266
 THINKING

Thinking is the remedy for all these negative

tendencies.
Real thinking is that process of the Individ-
ual Intelligence which sets in motion and con-
trols the activities of all its faculties, capaci-
ties, and powers.
While you are actively thinking, You are in
control of all these faculties, capacities, and
powers. You are not negative nor passive in
relation to any of them. You are neither
simply meditating, concentrating, introspect-
ing, daydreaming, "going into the silence,"
"tuning in," nor surrendering any of your iIl-
telligent faculties, capacities, or powers to the
control of any other Intelligence than your
own.
You are the Master of your own Soul and
the Autocrat of your own destiny.
Meditating, Concentrating, Introspecting,
Daydreaming, Going into the Silence, Tuning
In, are passive and negative.
Thinking - real thinking - is active and
positive.
APPLICATION
1. Determine this day to develop your
power of thinking.
267
 SELF-UNFOLDMENT

2. When you waken in the morning, set your

mind actively to work at constructive thinking
along a definite line. The first moments of
waking, between sleep and physical activity,
often are moments spent in daydreaming,
allowing the thoughts to ramble along indef-
inite, hazy meanderings. In this process, a
leakage of magnetism occurs, so by the time
physical activity begins, already the system
is depleted and it is "hard to get up."
3. Keep the consciousness ever active and
alert against this depleting habit. From the
first moment of waking begin your work of
mental activity along organized, controlled
channels.
4. Throughout the day, stop long enough
from your labors to check on how much ac-
tual thinking you are doing. You will perhaps
be shocked and surprised to find how often
you indulge in mental rambles, daydreams,
and introspection.
5. At night, when you are free from care and
distraction, recheck on your day's activ-
ities and try to determine just how much time
you have spent in mental waste which might
better have been spent in organized thinking
268
 THINKING

that would have produced constructive re-

sults. Again you might be shocked and sur-
prised.
6. Those of you who have been going about
meditating, concentrating, introspecting, day-
dreaming, and "getting things out of the air,"
keep in your minds always that you are head-
ing directly toward negativity and psychical
subjectivity.
7. If you have felt that you have been do-
ing something wonderful, or something to be
proud of, change your ideas. In practicing
these negative methods you only prove that
you are lacking just that much in the power
of Self-Control and Self-Mastery.
8. Begin now to exercise such absolute
Self-Control at all times that no person, no
thing whatsoever outside of you can invade
the sanctum sanctorum of your own Intelli-
gence or Soul, or lead you one single step
along the pathway of the Destructive Prin-
ciple in Nature toward psychic subjectivity.
9. Depend upon your Intelligence, your
general powers of discrimination, and your
good judgment to keep you safely within the
bounds of Discretion, Loyalty, and Truth.
269
 SELF-UNFOLDMENT

This means that you must think; really

think; actively think.
10. Keep this concept uppermost in mind and
consciousness: Thinking is a definite, active,
and positive process conducted by the Individ-
ual Intelligence. Perceiving is a definite,
active, but receptive process of Individual
Intelligence. These may be considered as
polar opposites in the same process, thinking
constituting the positive pole and perceiving
the receptive pole. Both are active processes
set in motion by the Will and maintained by it
through the means of the Wakeful Con-
sciousness.
May the spirit of Self-Unfoldment and Self-
Mastery inspire you to a fuller understanding
and appreciation of the responsibilities which
rest upon you in the thinking and perceiving
that you do now and throughout the future.

270
 CHAPTER XV

CONCIENCE AND CONSISTENCY

Every Individual should be interested in

the subject of "Conscience." It is hoped, and
believed, that each one has a Conscience; and
that he or she will develop it to a point where
it will prove to be a safe and reliable guide to
conduct in all the affairs of his life. To that
end it may help us if we can obtain a satisfac-
tory understanding of what Conscience is.
Here is about all the lexicologists of the
world have been able to tell us of the subject:
Conscience, as a mere word, is derived from
the Latin "Conscire"-which means to know.
But, as a term which has a deep psychological
significance, here is what they tell us:
1. Sense, or consciousness, of the moral
goodness or blameworthiness of one's own
conduct, intentions, or character, together
with a feeling of obligation to do or be that
which is recognized as good. Hence, a faculty
271
 SELF-UNFOLDMENT

power, or principle, conceived to decide as to

the moral quality of one's own thoughts
or acts, enjoining what is good.
2. Innermost thought or sense; inward con-
viction or knowledge, in relation to one's own
thoughts or actions.
These findings of lexicology are valuable in
that they make clear the fact that the wise men
who are responsible for building up a lang-
uage for us to use in our everyday contact and
communication with each other, seem to agree
that Conscience involves a definite knowledge,
on the part of an Individual Human Being, as
to the moral quality of his own thoughts, acts,
and conduct-a knowledge which differen-
tiates between Right and Wrong.
With profound deference for the wisdom
of these wise men of all times, Natural Sci-
ence offers the following definition of Con-
science:
CONSCIENCE: That knowledge of normal
adult Human Intelligence which enables one
to differentiate correctly between Right and
Wrong in their relation to the Individual
himself
It is that innate (inborn) knowledge which
272
 CONSCIENCE AND CONSISTENCY

brings all humanity under the Moral Order

of Nature, and makes Man a morally account-
able and personally responsible Being.
Conscience might also be defined as: That
innate knowledge of Human Intelligence
which recognizes the Moral Order of Na-
ture, and acknowledges the moral accounta-
bility and personal responsibility of the Indi-
vidual thereunder.
It is that within us which enables us to
know Right from Wrong, in their relation to
ourselves, our thoughts, and our actions. This
implies a knowledge of moral values. It also
means that one who has such a knowledge
(Conscience) recognizes the fact that there is
a Moral Order in Nature; and that he is Mor-
ally Accountable and Personally Responsible
under that Moral Order.
Certain poetically inclined Individuals have
said that "Conscience is the Voice of the
Soul. "
Even a casual study of the subject will con-
vince any Intelligent Individual that this, as a
definition, is far from being truly scientific.
The "voice" impresses consciousness only
through the sense of hearing. It does not
273
 SELF-UNFOLDMENT

seem consistent to say that Conscience Im-

presses Individual consciousness through the
sense of hearing.
Furthermore, from a musical standpoint a
voice may be a basso profundo, a basso can-
tante, a baritone, a tenor robusto, a lyric tenor,
a contralto, an alto, a soprano, a lyric soprano,
or a dramatic soprano.
Now, if Conscience is a "voice," from a
musical standpoint it must belong to one or
the other of these various classes; and it would
be of both interest and possible importance
for one to know whether he has a bass Con-
science, a tenor Conscience, a contralto Con-
science, or a soprano Conscience.
From the standpoint of poetry, the expres-
sion is acceptable; but, from the viewpoint of
science, Conscience is not a "voice."
The question might arise: If Conscience is a
knowledge of Right and Wrong, what about a
man who believes it is right for him to kill his
best friend? Is that Conscience?
No. It is a deranged Intelligence. Consci-
ence is something that exists only in normal
Individual Intelligence. If the Intelligence
becomes deranged-as the wisest physicians
274
 CONSCIENCE AND CONSISTENCY

tell us is possible--Conscience becomes con-

fused as to what is Right and what is Wrong.
It is no longer a safe guide to Individual ac-
tion.
A phase of the subject of Conscience ob-
trudes itself upon those who have had oppor-
tunity to make a careful study of those we
class as "criminals." There are those,
even among the most learned of these
students, who believe sincerely that all
crime is the direct result of defective
instruments of expression-in other words, de-
fective brains. On the other hand, there are
those among the most learned criminologists
who seem to believe that crime is the result
of uncontrolled inclinations to violate man-
made Laws.
Both of these classes of criminologists are
able to produce a vast amount of evidence in
support of their respective conclusions.
So far, however, the subject remains a
mooted question.
It seems to be quite generally acknowl-
edged, though not entirely so, that a large
percentage of all criminals are without Con-
science. That is to say, they do not seem to
275
 SELF-UNFOLDMENT

be able to differentiate between Right and

Wrong.
One element in the definition of Conscience
must not be overlooked in this connection; and
that is the term "normal." An Individual Hu-
man Intelligence may be unable to function
normally. We may have all seen such
Individuals. Any case of insanity is a
perfect illustration of an Individual Intelli-
gence that is not normal. Such an Individual
is moved to action almost entirely by his emo-
tions. His intelligent powers and capabilities
may be unable to function solely because of a
defective instrument, the physical brain. Such
a defective instrument of expression may be-
come normal again, and the ability again to
express his knowledge of Right and Wrong
is thus restored. On the other hand, the na-
ture of the defect may be such that it may not
be repaired during this physical lifetime, in
which event he remains "abnormal" and
insensible to his Conscience.
Another question which is more than likely
to arise in the minds of certain thinkers is
with reference to children. If Conscience is an
endowment of all mankind, why is it that in-
276
 CONSCIENCE AND CONSISTENCY

fants, and even children of some years, seem

to have little or no knowledge of Right and
Wrong?
This is indeed an interesting and pertinent
question, and is worthy of the most careful
consideration. Perhaps reference to the defi-
nition will give us a clue. "The knowledge of
normal adult Human Intelligence which en-
ables one to differentiate correctly between
Right and Wrong, in their relation to the In-
dividual himself."
You will note the fact that knowledge is
the foundation upon which Conscience is
built. But knowledge is an evolving and pro-
gressive attainment. It comes from experience,
and is not acquired in a lump sum, all at one
time. It grows-and growth takes Time.
In infancy and early childhood, the Indi-
vidual has not had sufficient personal experi-
ences on which to base an accurate knowledge
of Moral problems. Right and Wrong are
distinctly within the realm of Morality.
Hence, only time and experience can develop
in any Individual Intelligence that degree and
quality of knowledge which enables the In-
dividual to know Right and Wrong, in their
277
 SELF-UNFOLDMENT

relation to the Individual himself.

This will explain why it is that infants and
children know nothing about what is Right
and what is Wrong, as moral problems. Their
Conscience develops only with Time and Ex-
perience. In other words, Conscience is an en-
dowment of Individual Human Intelligence
which requires Time and Experience to de-
velop to a point where it becomes a reliable
guide in its knowledge of Right and Wrong.
Here is a phenomenon, in this connection,
which has commanded the interest and con-
sideration of many Intelligent Individuals.
It is a notable fact that there is a vast dif-
ference among children of the same physical
age, in their knowledge of Right and Wrong;
which makes a vast difference in the develop-
ment of their Consciences.
This might be accounted for in two dif-
ferent ways:
1. The heredity, prenatal influence, and
physical environment of one child may
all be of a highly Moral character; from
which the child may develop its
Conscience much more rapidly than
another child of the same age.
278
 CONSCIENCE AND CONSISTENCY

2. Assuming that Reincarnation is a fact of

Nature, while the physical ages of two chil-
dren may be the same, it may be that one, as
an Individual Intelligence, may be only 7
years old, while the other may be 700, or 7000
years old--depending on how many
incarnations and reincarnations it has
experienced.
This raises a subject concerning which an
Individual might speculate indefinitely, with-
out exhausting its possibilities of interest and
value. However, it is extraneous to our sub-
ject matter and has no place in this article,
however interesting it may be.
Ever normal adult Individual Intelligence
has a Conscience.
His knowledge of Right and Wrong may
be limited but still he has a Conscience.
With the first item of moral knowledge he ac-
quires, his Conscience begins to function. And
from thenceforth the "wee sma' voice within"
functions, although the Individual may, either
deliberately or ignorantly, fail to heed it or
respect it.
From all of the above, the reader will be
able to observe the fact that there is nothing
279
 SELF-UNFOLDMENT

which can be estimated that is of much great-

er value to an Individual Human Intelligence
than a well-developed Conscience.
And yet-of what value is a well-developed
Conscience, in the scheme of Individual Self-
Development and Self-Mastery, unless the In-
dividual Owner of the conscience consistently
heeds and respects it? Without the element of
Consistency, its value in the work of Self-Un-
foldment is definitely minimized.
And this brings us to the point of consider-
ing another element of human character held
to be one of the most exalted of all the moral
virtues-that of Consistency.
But just what do we mean when we use the
term to express our appreciation and commen-
dation of the moral character of a fellow hu-
man being?
It means, according to the terminology of
Natural Science, the continuous living of a
Life in conformity with one's own philosophy,
or standard ofEquity, Justice, and Right.
Doubtless the fact that there are so very few
who succeed in living their lives continuously
in conformity with their own religion, or phi-
losophy, has given rise to the popular saying:
280
 CONSCIENCE AND CONSISTENCY

"Consistency, thou art a jewel."

A jewel is something of great value. More-
over, its value is commensurate with its rarity.
Consistency, therefore, is a rare jewel only be-
cause it so infrequently exists among human-
ity.
In other words, if it were the rule to find
men and women living their lives in conform-
ity with their religious or philosophic beliefs,
and in accordance with the dictates of their
Conscience, the importance of Consistency-
as one of the exalted virtues among humanity
-would decrease accordingly.
But inasmuch as we find the element of
Consistency among humanity to exist so rare-
ly. we give it an importance commensurate
with its rarity. Hence, it has come to be re-
garded as one of the rare "jewels" of human
character.
I am painfully aware that these facts do
not exalt the moral tendency of the evolution-
ary stature of the great human average. It
would seem, however, that those who are
seeking for and striving toward Self-Develop-
ment, Self-Growth, should, by every rule of
constructive attainment, represent a much
281
 SELF-UNFOLDMENT

higher plane of moral and psychical develop-

ment than the general average of humanity as
a whole.
Indeed, anyone would be justified in ex-
pecting such an Individual to exemplify the
virtue of Consistency more perfectly than the
general average person. This is because the
Morality underlying, and necessary to, Self-
Mastery is an exact science. And the students
of scientific Morality know that a personal
demonstration is the one thing necessary to
enable them to prove the scientific nature and
value of their knowledge.
Natural Science teaches that Morality is
the scientific basis of all constructive Self-Un-
foldment and Self-Mastery. Individuals
prove the scientific nature of these teachings
only by the absolute test of personal exper-
ience. And this means that they must exem-
plify, in their daily and hourly lives, every
virtue which enters into the Morality that con-
stitutes the "basis of Constructive Self-Un-
foldment and Self-Mastery." One of these
is thejewel of Consistency.
Every Individual who enters upon the
Road to the South, the Road to Self-Unfold-
282
 CONSCIENCE AND CONSISTENCY

ment, Development, and Growth, thereby as-

sumes the responsibility of Consistency, in ac-
cordance with the dictates of his Conscience,
and thenceforward pledges his sacred honor
to the living of his life in strict conformity
with the scientific basis of Morality and his
knowledge of Right and Wrong.
Thenceforward his family, friends, and as-
sociates have the moral right to demand of
him that he make his daily life and conduct
an exemplification of that for which he stands.
If he does so, he is justly entitled to be called
"Consistent."
If he fails to do so, if he fails to live his life
in strict conformity to Conscience-"that
knowledge of normal adult Human Intelli-
gence which enables one to differentiate cor-
rectly between Right and Wrong in their re-
lation to the Individual himself'-and the
Principles and Laws of Nature which he has
accepted as facts, he is nothing more or less
than inconsistent; he is not consistent.
APPLICATION
1. In all your dealings with your fellow-
men, "let your Conscience be your guide,"
and you will never stray far from the path of
283
 SELF-UNFOLDMENT

Justice and Right.

2. Make a consistent effort, throughout
your day, to develop that kind of knowledge
which will enable you more clearly and def-
initely to differentiate between what is Right
and what is Wrong, in their relation to your-
self.
3. As you develop this knowledge, from
day to day, strive then to heed the warnings
that come to you as a result of this
knowledge, in regard to all your acts.
4. Develop Consistency in heeding your
knowledge of Right and Wrong, that you may
continually Live your Life in conformity
with Nature's Laws and Principles which
you have accepted as the basis of your religion
or philosophy.
5. Remember this: Until you can exem-
plify Consistency by living your life in such
manner as to make it conform to the dictates
of your Conscience, as well as to the ethical
formulary and moral code which you have
accepted, you will never reach your goal of
Self-Unfoldment and Self-Mastery. It can-
not be done.
6. Remember this also: You cannot travel
284
 CONSCIENCE AND CONSISTENCY

North and South, nor East and West, at one

and the same time. For the same reason you
cannot travel the constructive pathway that
leads to Self-Unfoldment and Self-Mastery,
and that which leads to devolution and self-
destruction, at one and the same time. It is
but a waste of time and energy for you to un-
dertake it.
7. Only when you have demonstrated Con-
sistency in conformance with Conscience;
only when you are willing and ready to align
yourself with the Constructive Principle of
Nature in Individual Life-then, and only
then, are you ready to enter upon the Way
that leads to Psychical Independence and
Self-Mastery.
8. As you have traveled along on your
Journey to the South, you have been face to
face with many "lions" (problems) even more
difficult than this. You have grappled cour-
ageously and determinedly with them, and so
far have you conquered them that their vital-
ity is rapidly waning. No longer do they
mock you and dare you, and so many of them
have almost ceased to block your Way.
9. In your efforts thus far, you have tri-
285
 SELF-UNFOLDMENT

umphed sufficiently that you fairly well have

proven your ability to master the yet remain-
ing "Lions," including that of Consistency in
conformance with the dictates of your Con-
science.
10. So far, so good. These splendid victo-
ries over some of the most aggressive and
powerful enemies of Individual Progress and
Self-Unfoldment, are evidences of your abil-
ity to master even greater and more powerful
foes-for every triumph you make multiplies
your powers and resources, and makes your
Way ever easier to travel.
11. You therefore have just ground for self-
confidence, and every reason to press forward
with renewed Courage, added Energy, and
greater Assurance toward your goal of Self-
Mastery which involves the element of
Consistency in Living your Life in conformity
with your Conscience-"the knowledge which
enables you to differentiate between Right and
Wrong" in their relation to you, an Individual
Intelligence.

286
 CHAPTER XVI

FAITH

HFaith is the intuitive Conviction of that

which both Reason and Conscience approve. "
Analyze this definition of The Great
School-this answer to the problem of "What
is Faith?"- with the utmost exacting sever-
ity, and see if you are able to find a flaw in it.
1. Its foundation is a "conviction." This
means that the Individual is convinced.
2. But his conviction is the direct and defi-
nite result of his Uintuition, " and not that of
the slow process of inductive reasoning. It
comes to him instantly, with the swiftness of a
stroke of lightning. It does not involve any of
the labored steps of infinite care at the founda-
tion of all modem exact science.
3. Notwithstanding this fact, the intuitive
result is so definitely convincing that our rea-
son can find no fault with it, and therefore
approves it.
287
 SELF-UNFOLDMENT

4. Furthermore, our Conscience, which is

the arbiter of all Moral Values, weighs the
Soul's intuition in the scale of Morality, and
can find no fault with it. Hence, our Con-
science also approves the Soul's intuitive con-
viction; and the result is Faith.
Now let us test this definition by every de-
mand of human Intelligence, to determine if
it really meets the requirements of exact sci-
ence: In this connection, let us consider the
most exalted Faith to which the human Soul
may rise - "Faith in God. "
Measured by the terms of the definition,
this means:
1. The subject is not within the absolute
knowledge of the IndividuaL
2. But our intuition, with the swiftness of
thought, assures us that it must be so. There
must be a God, a Great, Overruling Intelli-
gence which guides the destiny of all things,
animate and inanimate, and made the Laws
which govern the Universe in absolute har-
mony with His Will.
3. This intuition of the Soul is so over-
whelming and conclusive that it convinces the
Intelligence and carries the absolute convic-
288
 FAITH

tion of its truth.

4. Our Reason is unable to find any just
ground on which to raise an objection, or dis-
pute the conclusion arrived at through Intui-
tion. Our Reason, therefore, approves the
finding of intuition.
5. Measured by the scale of Moral Princi-
ples, the Soul finds no ground upon which to
base an objection. Hence, Conscience, the
Soul's arbiter, also approves the finding of in-
tuition.
The result is that we have Faith in God.
And it is the Soul's intuitive conviction of that
which both Reason and Conscience approve.
Again: We all know that there is such a
thing as Faith in the loyalty of a Friend.
Measured by the definition of the Great
School, this means:
1. We do not know, with absolute certainty,
that there is such a thing as a loyal Friend.
But our intuition tells us, with infinite
swiftness and certainty, that we have such a
Friend.
2. This intuition is so masterful that it
leaves us no room for doubt, and we are
convinced. Thus, we have the Soul's intuitive
289
 SELF-UNFOLDMENT

conviction of the fact.

3. We try that intuitive conviction by every
rational test, and we are unable to refute it.
Hence, our Reason falls into line with the in-
tuitive conviction, and finally approves its
finding. Thus we have "The Soul's intuitive
conviction which Reason approves."
4. Then we try it by every known test of
Moral Principle, and again we can find no
just ground for rejecting it. Hence, Conscience
approves.
And we have "The Soul's intuitive convic-
tion of that which both Reason and Con-
science approve."
And the result is that we have Faith in the
Loyalty of a Friend.
Try the definition in every conceivable way,
and in every department of human experi-
ence, and you will find that it answers every
test of scientific exactness.
There is not only Faith in God, and Faith
in the Loyalty of a Friend, but there is this
marvelous potential element in every depart-
ment of Nature.
And we might go on and on, ad infinituln,
for Faith is one of the comer stones of the
290
 FAITH

Universe. Human society rests upon it. Hu-

man life, in a large measure, depends upon
it. The business of the entire world is found-
ed upon it. The political institutions and in-
terests of the world are sustained by it. The
financial systems of the world are based upon
it. The religions of all humanity grow out
of it. The happiness of the race is contingent
upon it. The entire social structure would
crumble into dust and ashes without it.
In truth, wheresoever the human Intelli-
gence may tum, there it finds Faith-like a
"Pillar of cloud by day, and a pillar of fire by
night"-to guide the traveler in the Way of
Life, Light, and Immortality.
And one of the greatest marvels of earth
is in the fact that it is this faith of men in
each other, in the integrity of their govern-
ment, in the underlying moral integrity of
society, in the Moral Order of the Universe,
in the Great Creative Intelligence, that justi-
fies itself and transmutes it into a living, vi-
talizing, energizing, and sustaining force ca-
pable of meeting every demand which faith
makes upon the children of earth and upon the
creating and sustaining energies of the earth
291
 SELF-UNFOLDMENT

itself, as well as upon the Great Universal

Intelligence back of all the manifestations
of Nature.
Tum your attention in any direction; ob-
serve the conduct of men in any and every
department of human endeavor and human
associations; and you will be astonished to
observe the extent to which Faith constitutes
a distinct cornerstone upon which rests the
superstructure of individual, social, business,
commercial, economical, political, education-
al, and religious life, health, and actual ex-
istence.
But down deep under and back of all this
there is something more that is of the most
vital and constructive nature. There is an
element in this faith that underlies all human
relations and activities-which gives vitality,
strength, wholesomeness, and health to every
line of endeavor which rests upon or grows out
of it. This might well be termed the "thera-
peutic," healing or health-giving element of
faith.
Whatever absolutely rests upon such faith
develops within itself the constructive element
and power of "wholeness," or "health."
292
 FAITH

In the world of so-called business, so long

as there is constructive faith upon which to
sustain it, there is business vitality, business
strength, and business health. So long the
business of the world is strong and healthy.
Let the healing element of faith be with-
drawn, or the constructive and vitalizing pow-
er of faith be destroyed, and the business of
the world languishes, becomes debilitated, en-
ervated, ailing, sick, and moribund.
In the social world the same conditions ob-
tain. It is a law of Nature. So long as any so-
cial community is established upon the solid
rock of faith, it is filled with vigor, vitality,
constructive energy, health, and Life. This
means that the individual members of such a
community have faith in each other, faith in
their cause, and faith in the continuity of their
social Life. Such a society will live, thrive,
and multiply its strength, vitality, and health.
But let the poison of distrust enter its sys-
tem, let the constructive power of faith be
withdrawn, and instantly the disintegrating
process begins. The social structure begins to
crumble and decay. When the faith upon
which the social Structure rests is destroyed,
293
 SELF-UNFOLDMENT

the seal of Death is stamped upon the social

organism. That which constituted its vitality,
vigor, strength, and health is gone, and dis-
integration, decay, and social Death follow
with the logic of Fate.
The same law holds good in the world of
Religion. With very few exceptions, the re-
ligions of earth are founded directly upon
Faith alone. The established facts are so few
and the definite knowledge so meager that, in
most instances, Faith is virtually the only
sustaining foundation upon which the dog-
matic religions of the world rest.
But so long as that underlying Faith pre-
vails intact; so long as it is deep, unqualified,
genuine, and sincere, the religion it sustains-
whatever that may be, whether Mohamme-
dan, Hindu, Persian, Chinese, Japanese, Jew-
ish, Brahman or Christian-will live, thrive,
grow, multiply in the numbers of its adher-
ents, increase in the potency and virility of
its influence, and withstand the assaults of
Time, the disintegrating influence of the Ele-
ments of Nature and the destructive power of
its enemies. In other words, while Faith in its
Morality, its Justice, its Truth, and its
294
 FAITH

Righteousness endures, its vitality, vIgor,

strength, endurance, and Health will persist
undisturbed and unimpaired.
But, let the subtle and deadly poison of
Doubt, uncertainty, skepticism, incredulity,
and disbelief find a lodgment in the heart of
any dogmatic religion, or philosophy, and the
subtle process of disintegration and dissolu-
tion is set in motion and will continue with
ever-increasing power and momentum until
its deadly purpose has been accomplished. In
other words, destroy the therapeutic value
and potency of Faith, and you kill that upon
which its life depends. Cease to breathe oxy-
gen into your lungs, and within ten minutes
death of the physical body overtakes you.
Why? Because Oxygen is one of the vital
elements that sustains the life of the physical
body. Without it death is inevitable. With it
the life current flows on and on in an endless
bounding stream of Joy.
So it is with the Faith that sustains any
dogmatic religion. Let the poisoned point of
the stiletto of Doubt pierce its pulsating heart,
and the finger of Fate marks that religion for
inevitable death. Once the destructive im-
295
 SELF-UNFOLDMENT

pulse of incredulity or suspicion penetrates to

the vital center of Faith, and the "Sword of
Damocles"-suspended by a single hair-will
fall upon the neck of such a religion. Its
severed head pays the inevitable penalty of a
shattered Faith.
Faith, as a curative agent, has a distinctly
scientific aspect which is not generally under-
stood by those who most earnestly and sin-
cerely claim to exemplify the teachings of the
Master, Jesus, in their work of "healing the
sick."
Perhaps there is no single phase of the life,
ministry and work of the Master, Jesus, con-
cerning which there has been, and still is, so
much diversity of opinion, as concerning the
method employed by Him in the cure of dis-
ease. His reported demonstrations of a mar-
velous and bewildering power of healing the
sick, under conditions and in a manner which
mystified and amazed even the most learned
men of his time, did more than almost any-
thing else to establish his reputation as a
"miracle worker." The fact that, during the
twenty centuries which have intervened since
there "came wise men from the East" to Je-
296
 FAITH

rusalem that they might find Him and "wor-

ship Him," history records no instance where
His therapeutic knowledge and power have
been equaled by any individual man, gives to
Him and His work a place that is unique in
human history.
Those who are familiar with the Scriptural
narrative will recall the incident, narrated in
the fifth chapter of Mark, wherein "a certain
woman, which had an issue of blood twelve
years-and had suffered many things ofmany
physicians, and had spent all she had, and was
nothing better, but rather grew worse"--(as
many another woman has done since then, and
as many another is still doing today, because
our physicians-God bless them-know so
little about the fundamental principles in-
volved in the cure of disease) had such faith
in the Master that she was sure she would be
"made whole" if she could but touch His
garment. Hence, she came near enough-
through the press of the throng behind Him-
to touch His garment. "Straightway the foun-
tain of her blood was dried up; and she felt
in her body that she was healed," etc.
But follow the narrative closely a little fur-
297
 SELF-UNFOLDMENT

ther, for it contains something of the most

vital interest to all who are earnestly seeking
for definite knowledge of the Natural Law by
which such cures are possible.
"And Jesus, immediately knowing in him-
self that virtue had gone out of him, turned
him about in the press and said: 'Who touched
my clothes?' * * * And he looked round about
to see her that had done this thing. * * * And
he said unto her, 'Daughter, thy faith hath
made thee whole; go in peace. ,,,
Note carefully the exact words of the Mas-
ter. "Thy Faith hath made thee whole." There
is absolutely no uncertainty in the meaning of
the words themselves. They simply state a
fact. Leave off the first word, and we ha,re
"Faith hath made thee whole." From any
view one may take of the statement, it is crys-
tal clear to anyone who can understand the
meaning of the simple words employed, that
faith was the curative agent Nature employed,
in this instance, to effect the cure.
But there is another point to be observed,
that is just as vitally important, if we desire to
go to the very bottom of the problem, and
learn the exact process involved.in the thera-
298
 FAITH

peutic activities Nature employed. It is this:

It was not merely faith alone, in the abstract,
that did the work. How do we know? Because
the Master said: "Thy Faith." It was not
His faith, nor the faith of Peter, John, or
Thomas-nor the faith of the great multitude
who gathered about the Master. He said
"Thy" faith. And just what does this mean?
It means that it was the faith of the patient
herself that gave the faith the one specific
ingredient necessary to make it constructively
fruitful. And reducing this fact to its exact
I

and scientific place in the therapeutic proc-

ess, it means that wherever faith is the funda-
mental activity employed, it is, and must ever
be, the faith of the patient; quite as much
as that of the healer-and in many instances
more.
Read the Scriptural narrative of the inci-
dent again, and get the fact clearly in your
mind-for it is vital as well as significant.
Note what a wonderful faith the woman
had. It was so great and so all-powerful that
she knew, without a doubt, that if she could
only touch the Master's garment, she would
be healed, made whole.
299
 SELF-UNFOLDMENT

And so vital, so real, and so powerful was

the healing process that she "felt" it; for the
narrative says: "She felt in her body that she
was healed."
As a further evidence of the perfectly tan-
gible nature of the process employed, note the
interesting fact that the Master also was per-
fectly aware of what had been done; for the
Master, Jesus, "immediately knowing in him-
self that virtue had gone out of him," turned
him about in the press of the throng around
him, and said: "Who touched my clothes?"
To obtain a perfectly clear and exact under-
standing of the meaning of his experience, it
is necessary to know the exact meaning of the
word "virtue," as it is used in the Scriptural
narrative.
The sense in which the Master uses the
word "virtue," does not signify "chastity,"
nor "moral character," as the term is so often
employed in consideration of moral and eth-
ical principles.
One of the classes of meanings given to the
word in Webster's New International Dic-
tionary, is "energy, strength, potency, efficacy;
as the virtue of a medicine."
300
 FAITH

In {(Roget's Thesaurus," under the same

heading are given, as synonyms: "dynamic
energy, electricity, magnetism, electro-mag-
netism"; and also the terms "power, potency,
force, influence," etc.
Hence, when the Master said: "I perceive
that virtue is gone out of me"-his purpose,
without question, was to convey the informa-
tion that he was conscious of the fact that a
healing virtue, or magnetic energy, had gone
out from his own body. This is an experience
which every genuine magnetic healer under-
stands. And, in many instances, this becomes
a very real vital drain upon the magnetic re-
sources of the healer. Those who follow the
business of magnetic healing find that they can
treat only so many patients within a given
time, for lack of sufficient vitality. They be-
come utterly exhausted beyond that' number,
and find that their treatments are no longer
of the same potency or value to the sick.
Hence, when the Master felt that the heal-
ing virtue had gone out from his own body,
it was but natural, and quite consistent with
the facts of Nature, that the woman who was
thereby healed, should feel the healing virtue
301
 SELF-UNFOLDMENT

enter into her own body, and energize it until

she knew she was healed-"made whole" a-
gain.
But in the light of these facts, why should
the Master say to the woman: "Thy faith
hath made thee whole"? Is there an incon-
sistency here? By no means.
In the process of healing through faith, the
element of perfect faith makes of the phys-
ical body a natural magnetic receiver. Scien-
tifically, it polarizes the physical body from
the positive to the receptive condition to mag-
netic energy. It becomes a natural magnetic
sponge, as it were, and becomes a powerful
absorbent of vital magnetism from its envi-
ronment. The Master, being positively
charged with vital energy, and the woman
being polarized by her great faith into the
receptive magnetic condition, the instant she
was able to touch his clothing, the contact
closed the circuit of magnetic energy, and
with the perfect facility of Nature's process,
a strong current of vital magnetism passed out
of the body of the Master, and instantly
flooded that of the woman; and the work was
done. And the Master therefore uttered a
302
 FAITH

great scientific truth, when he said to the

woman: "Thy faith hath made thee whole."
Since it is the element of faith that polar-
izes the physical body into a magnetically re-
ceptive state and condition, it does not require
a great Intelligence to understand the simple
fact that whatever awakens in one a sublime
faith that he is going to be healed, and fully
restored to health, instantly makes of his body
a "magnetic sponge" or the receptive pole of
a strong vital magnet. It does not matter who
or what it is that awakens that sublime, "ther-
apeutic" faith. It may be the Master, or it
may be a healer of any school or cult. The re-
sult is the same. The conditions are thereby
established which flood the body of the patient
with the vital energy necessary to restore it
to normality. And this means that a cure has
been made; the Individual is "healed," and
"made whole."
If the process involved in the cure of dis-
ease through the healing power of Faith
should be couched in a single sentence, it
would be somewhat like this:
Curative Faith makes of the physical body
of the Individual, who possesses it, a vital mag-
303
 SELF-UNFOLDMENT

netic sponge which drinks, or absorbs, from its

environment the constructive vital element
necessary to restore the physical organism to
its normal state and condition.
This state and condition of normality means
nothing more nor less than Physical Health.
In this will be found the logic of reason
which explains the fact that healers of all
kinds, schools, and cults, count their cures in
great numbers. The Christian Scientist prac-
titioner, the magnetic healer, the mental heal-
er, the metaphysical healer, the bread-pill
doctor, are all entitled to consideration for the
cures they effect-for they are all genuine
"healers," insofar as they are able to awaken
or establish within their patients the degree
and quality of faith which carries with it the
transfer of vital energy to the body of the pa-
tient. In every such instance it could be said,
with equal truth,-"Thy faith hath made thee
whole."
There are many kinds of ailments of the
physical body that result from destructive
psychological and mental conditions and states
of being. All such cases may be entirely
"healed" by anyone who has the Intelligence
304
 FAITH

and ability to awaken in the patient that de-

gree and quality of faith to which the Master
referred when he said: "Thy faith hath made
thee whole."
All this opens the way to a clear and intel-
ligent understanding of how easily and how
perfectly every mature Individual with suffi-
cient Intelligence to understand the Law, may
be taught to become his own healer. But, of far
greater importance, he may learn how to pre-
vent disease within himself, by the right ex-
ercise of his own powers. A right understand-
ing of mental prophylactics, and simple
obedience to the principle therein employed,
keep the physical body clean, pure, whole-
some and entirely free from every poi-
son, and enable Nature, the great Builder, to
construct a perfect Temple for the living Soul,
and keep it in perfect harmony with the Con-
structive Principle of Nature and thereby
make it the cleanest, most wholesome and at-
tractive place in all the Universe for its owner
and occupant.
But remember this: No matter how pure,
clean, vital, and full of health your body may
be today, let your mental and soul attitude
305
 SELF-UNFOLDMENT

become morbid, poisonous, unclean, cheerless,

or destructive, and you immediately thereby
reverse Nature's therapeutic process. You
close the doors of your being to constructive,
vital energy and health; and you open the
doors of your being to every destructive agen-
cy and influence of your entire environment.
You thereby instantly stop the "Builders" who
labor to make the Temple of your Soul a
beautiful and perfect abiding place for its
occupant-wherein, with joy and gladness, to
serve the Living God and all his Children; and
you open the doors to the "Wrecking Crew"
and invite them in to deface, wreck, and
destroy everything the Builders have done to
make for you an abiding place of joy and
satisfaction. Don't do it.
Every Individual should learn how to de-
velop within himself the healing power of
therapeutic faith, by the exercise of which he
may, at any time, open the floodgates of con-
structive and vital energy and restore his phys-
ical body to perfect harmony with the Law of
Health. But in the exercise of this knowledge
and power, he is only restoring his physical
body to a condition of normality which, by
306
 FAITH

the exercise of the same degree and quality of

faith, never would have become "abnormal."
In other words, if the Individual were taught
to develop within himself the faith that cures,
and to apply that faith to the prevention of
disease, his body would never become de-
ranged by disease. In that event, he would
avoid all the suffering, pain, and agony of
disease, because there would be no diseased
condition of his body.
But the greatest single cause of disease lies
in the fact that men and women, while free
from disease and its consequent suffering, give
little or no attention to, or consideration of,
the subject or the fact of disease. It does not
seem to them to be a matter of importance un-
til disease has deranged the body and brought
to the Individual tortures of physical suffer-
ing. Then the Soul cries out: "If I had only
known, I might have avoided all this agony
and torture." Then, for the first time, he re-
alizes the fact that disease is but a penalty
which Nature fixes upon the Individual. Then
only does he enter upon the sublime search for
the path that will lead him back into the broad
highway which will restore him to health.
307
 SELF-UNFOLDMENT

Your spiritual body is an achievement of

beautiful harmony - joyously wholesome,
healthy, and full of radiant beauty. It is filled
with the abounding joy of harboring a living
Soul, the handiwork of the Great Creative In-
telligence; and, if you would be free from ills,
the pain and agony of physical suffering, you
must keep the doors of constructive and vital
energy open and your physical body in attune-
ment and harmony with your Spiritual Temple
- that the two, in perfect accord, may be a
fitting Temple of the Living God.
APPLICATION
1. Each morning, before you enter upon the
duties and the purposes of the day, review the
place that Faith holds in the economy of
God's plan, as exemplified in Nature.
2. Remember that it is your own talisman of
health and strength; that, through its magic
power it will "make you whole" and keep you
whole. Lift yourself, in perfect confidence to
the Great Source of Infinite Life, and re-call
the sublime words of the Master: ttThy Faith
hath made thee whole. "
3. Mentally open wide the floodgates of
being to the transforming power of Faith.
308
 FAITH

Mentally make of yourself the receptive

magnet that will enable you to absorb the vital
essence of your environment and renew every
individual cell of your body.
4. Keep lodged within your consciousness
the mental concept that you are potentially a
perfect entity - physically, spiritually, and
psychically. Keep the fact before your mental
vision, that in the renewal of your Faith you
hold the key to perfect health, of physical
body, spiritual body, and Soul or Individual
Intelligence.
5. Know that you can make of your Faith a
living, vitalizing, energizing, and sustaining
force that will keep the life currents flowing
in an endless stream of Health and Joy.
6. Ask the Great Father and the Great
Friends to help you in your efforts to apply
the healing balm of Faith to the renewing of
your body.
7. But remember always that you must be
worthy of the help you ask, and that the Law
of Compensation is as fixed and certain as the
Power that holds the planets in their individ-
ual orbits. You can have perfect Health only
in the event you are ready and willing to Pay
309
 SELF-UNFOLDMENT

for it by the Living of a Life in conformity

with the Faith that makes men whole.
8. And finally, do not be ashamed to pray. It
is not a childish concept. For, silent prayer
from an honest Soul will, in time, make the
human countenance its own divine altar.
Years and years of pure and prayerful
thoughts, like ceaseless music shut up within,
will travel in vibrant rhythm along the nerves
of expression, until the lines of the living in-
strument are drawn into perfect correspond-
ence; "and the harmony of visible form
matches the unheard harmonies of the Soul."
May you know the uplifting power of a great
and sustaining Faith that will carry you tri-
umphantly through all the trials that beset
your further journeying toward the Land of
Liberty and Light.

So should we live that every hour

May die as dies the natural flower.
A self-reviving thing of Power.

310
 CHAPTER XVII

THE HEALTH ATTITUDE

One of the great struggles of humanity to-

day is the struggle for physical health. This
is not to be wondered at; because they know
from experience, that they live in their phys-
ical bodies. They know that physical disease
is a most disagreeable and often distressing
thing to experience.
They have come to think of health and dis-
ease as purely physical problems. In this,
however, they are to be pitied for their ig-
norance. Neither health nor disease is ex-
clusively a physical problem. Neither is it
exclusively a physical thing. Indeed, if all
the facts could be put in evidence, it would be
found that, in the great aggregate of re-
sults, both health and disease, even of the phys-
ical body, are far more a psychical (often
called mental) problem than a physical one.
That is to say, diseases of many kinds are the
311
 SELF-UNFOLDMENT

direct results of the Individual Intelligence.

This is intended to convey the thought that
the attitude of Soul, or the "condition of
mind," as the expression is so often used, may
be-and often is-the direct cause of diseases
and physical derangements of various kinds.
It follows with the certainty of absolute logic,
that since a wrong attitude of Soul, or condi-
tion of mind, can cause disease, a right atti-
tude of Soul, or condition of mind, should
cure it, and thereby cause health. Is not this
good logic? It is not only good logic, but it is
one of the provenfacts ofNature.
Neither you nor I can be held Uustly) re-
sponsible for this great and beneficent fact of
Nature. Neither of us had anything to do
with the establishment of that fact. It is
something that came to be a fact solely be-
cause Nature, or the Great Creative Intelli-
gence, so established it. It is true that men and
women have come to know that such a
fact exists. How do they know it? Solely
because they have proven it by actual experi-
ence. Just as the Great Masters originally
demonstrated the fact that there is a spiritual
world. They first used their reason upon the
312
 THE HEALTH ATTITUDE

facts of Nature which they had proven; and

then they experimented along lines consistent
with their reasoning, until they finally devel-
oped within themselves the sense of spiritual
vision. They followed this experience with
further experiment, and proved that they also
had the senses of spiritual hearing, taste, and
smell, as well as feeling. They demonstrated
these facts through a personal experience,
which is the basis of all real personal knowl-
edge.
How did men and women come to know
that disease can be caused, as well as cured,
by differing attitudes of Soul, or conditions
of mind? By first reasoning upon such of
the facts of Nature as they had proven, and
then by experimenting in line with the logic
of their reasoning, until they had the personal
experience. It was their personal experience
that gave them definite personal knowledge
of the fact. They told their friends and ac-
quaintances of their knowledge, and others
thus came to know about their personal ex-
periences. Thus many people came to sus-
pect that there was some truth in the propo-
sition. Some of them acted on their suspi-
313
 SELF-UNFOLDMENT

cions, and began experimenting; and their ex-

periments resulted in their demonstration of
the truth of the statement that an attitude of
Soul, or condition of mind, does actually
cause disease, as well as that a different atti-
tude of Soul, or condition of mind, does ac-
tually cure disease, and restore health. Thus,
the truth concerning the matter has been prov-
en by personal experience so often that it has
come to be accepted almost unanimously by
intelligent men and women in all walks of life.
The Christian Scientists accept it, and have
built up a great following on the strength of
their demonstrations.
The allopathic physician accepts it, and
often makes use of the same method of cure
in his active practice.
The homeopathic physician accepts it,
though he may not practice the method of
cure quite so generally as the physician of the
older school.
The osteopath and chiropractor accept it
and use the method of cure very often in their
practice.
The naturopathic physician accepts it, and
makes use of the method of cure more often,
314
 THE HEALTH ATTITUDE

perhaps, than do other physicians. This is

because he recognizes the method of cure as
"natural"; as one of Nature's established con-
ditions.
In truth, it is believed that the principle
involved is almost, if not wholly, accepted
by virtually every school of the healing art.
It is not necessary for the reader, or anyone
else for that matter, to accept the demonstra-
ted fact on mere faith alone. It is within his
power to make the demonstration for himself,
if he feels so inclined. In that case he will
have the definite knowledge through actual
personal experience. Thereafter he can speak
with authority on the subject.
We all know that anger is a very destructive
emotion (often called "passion"). Perhaps
there is no attitude of Soul, or condition of
mind, that is more destructive to health than
anger. It is immeasurably more destructive to
those who harbor it than to those against
whom it is directed.
So true is this that it has come to be recog-
nized as almost an axiom, that the surest meth-
od of destroying an enemy is to make him
angry, and he will thus destroy himself. The
315
 SELF-UNFOLDMENT

same truth is but emphasized in the saying of

the ancients, that: "Whom the gods would
destroy they first make mad"-that is, angry.
The writer knew a man some years ago who
was afflicted with a violent and ungoverned
(not ungovernable) temper. He was subject
to violent fits of anger, and often with little or
no apparent cause. For ten years he was al-
most continually afflicted with biliousness.
His wife was responsible for the informa-
tion that his bilious spells seemed to follow
rather promptly his recurring spells of anger.
She said that his temper was so violent and so
easily excited that he would go into a perfect
rage concerning almost anything that inter-
fered with his plans or crossed his purposes;
and when he was in the midst of one of his
seasons of anger he was so utterly reckless
and ungovernable that she often had the
feeling that he might do himself or someone
else serious bodily injury.
When the writer had sufficient definite in-
formation as to the history of the case, he felt
himself at liberty to do what he could, with-
out offense, to help the man overcome his diffi-
culty. He was a client, and often came to my
316
 THE HEALTH ATTITUDE

office for consultation on legal matters. On

one of these occasions, he came just after he
had gotten up from one of his bilious attacks.
The time and occasion seemed propitious.
After I had given him a chair, and we were
in a proper attitude, I said to him: "George,
you are just out from one of your severe at-
tacks of biliousness, and I want to ask you a
question. Do you know what is the cause of
these attacks?" He said he didn't; that they
seemed to come without warning and without
any apparent cause. After several exchanges
in conversation, I said: "George, is it a fact
that you have a rather bad temper to contend
with?" He admitted that he had. I asked him if
he ever tried to control it. He said he hadn't,
but had just begun to think it was time he did.
This gave me an opening. I asked him if
he had ever thought that his bilious spells
might be the results of his fits of anger. He
said he had never thought about it; he had
consulted a number of good physicians, but
they could not tell him what caused his liver
to stop acting. I told him I had been thinking
of the matter a good deal; and had come to the
positive conclusion that his fits of anger were
317
 SELF-UNFOLDMENT

entirely responsible for his bilious attacks. I

went on and suggested that Nature has her
own peculiar ways of punishing us for our
violations of her laws. I asked him if he would
keep it in mind the next time he lost his tem-
per and went on an "anger jag."
As nearly as I can recall the conversation,
this was the substance of his later reply.
"John, there aren't going to be any more
'anger jags.' What you have suggested has con-
vinced me that you are right. I can recall a
number of instances when a violent bilious at-
tack began almost immediately following one
of my bad spells of anger. But, after all, I
can't understand how a spell of anger could
act on the liver. The liver is a physical organ
of the body, and anger is only a mental con-
dition. There doesn't seem to me to be any
possible connection between them."
My reply, was in substance, as follows: "As
I said before, Nature has her own peculiar
ways of punishing us whenever we violate her
laws; and I will add that this is especially
true when we violate any of her laws of
health. You may not know it, but it is a fact,
just the same, that your attitude of Soul, or
318
 THE HEALTH ATTITUDE

condition of mind as you would express it,

has much to do with your condition of health.
Why this is so we do not know. All we do know
is that it is true. Some of us know, from actual
personal experience, that it is true. I happen
to be one of that number. You also know it, if
you would but use your intelligent faculties,
capacities, and powers; because you have been
proving it almost constantly during the years
I have known you.
"Mentally you are asking me how I know
this. I have been studying you for years, al-
most ever since I have known you. I have seen
you come down to your bed again and again.
In every instance it has been from the same
kind of illness, biliousness. I have asked your
attending physicians if they could tell me
what is the primary cause of these bilious at-
tacks. Either they could not tell me, or they
did not feel at liberty to do so, or they did
not know. But through conversations with
them and others that know you, I have learn-
ed that a number of these attacks of illness
have come upon you very shortly after you
have indulged yourself in a violent fit of
anger. You tell me the same thing; so, it must
319
 SELF-UNFOLDMENT

be true.
"To check up on this problem, I have asked
you to observe, the next time you have a bili-
ous attack, if it isn't almost immediately after
you have had one of your 'anger jags.' You
tell me there are not going to be any more
anger jags. I hope this is true; for if it is,
then you are not going to have any more bili-
ous attacks."
During the remaining two years of our as-
sociation he never had a bilious attack.
One day when he came to my office I ven-
tured to ask him: "George, have you made
up your mind yet concerning the cause of
your old time bilious attacks?" He looked at
me with a shame-faced expression and re-
plied: "Yes, I have. There is absolutely no
doubt in my mind about it. For two years now,
I have not allowed my temper to run away
with me; and for two years I have not had an
attack of biliousness.' You told me I wouldn't
have, unless I lost my temper; and you were
right."
"Then, George, you have made an important
discovery which should mean vastly more to
you than the fact that the indulgence of anger
320
 THE HEALTH ATTITUDE

will result in a bilious attack-in you. You

have actually discovered the vitally important
fact that an attitude of Soul, or condition of
mind, may-and often does-exert an
influence on an organ of the physical body.
You have proven that a destructive attitude of
Soul, or condition of mind, can actually stop
the action of one of your vital organs. You
have also proven that when you control your
destructive attitude of Soul, or condition of
mind, you thereby prevent your liver from
ceasing to act, and you thus prevent an attack
of biliousness. Is not this true?" He admitted
that it was.
Then I continued: "Is it not reasonable
to conclude that other organs of our phys-
ical bodies may be destructively affected by
other destructive attitudes of Soul, or con-
ditions of mind? And that being true (for it is
true), it follows, with the certainty of perfect
logic, that every destructive attitude of Soul,
or condition of mind, exerts a destructive in-
fluence upon some one or more of the vital
organs of the physical body. If this be true
(and it is true), then the Soul attitude, or
mental condition, of Fear, Envy, Jealousy,
321
 SELF-UNFOLDMENT

Dishonesty, Greed, Selfishness, Self-Indulg-

ence, or Emotionalism, (all of which are de-
structive) actually exerts destructive influ-
ences upon one or more, or all of the vital or-
gans of our physical bodies. And this, my
friend, is absolutely true."
It follows, with equally perfect logic, that
the kind of Self-Control that is exercised over
Anger will eliminate the destructive effects
upon the vital organs of the physical body,
and result in the restoration of health and the
elimination of disease. Is not this good logic?
Yes, and we are now getting very close to the
heart of one of the most vital problems in all
therapeutics. This problem is that of deter-
mining, with certainty and accuracy, how far
our attitudes of Soul, or mental conditions,
are responsible for our physical diseases and
ailments.
It is known that Anger will often result in
biliousness. It is known also that Self-Control
and a cheerful and kindly attitude of Soul, or
condition of mind, will restore the normal
activity of the liver and overcome biliousness.
Anger also has a destructive effect upon the
organs of digestion, the stomach, and intes-
322
 THE HEALTH ATTITUDE

tinal tract. To whatever extent this is true, it

is equally true that indigestion and intestinal
troubles follow. But it also is true that, in all
such cases, the control of anger, together with
the establishment of a cheerful and kindly at-
titude of Soul, or condition of mind, will re-
move all such indigestion, together with all
the intestinal troubles resulting therefrom.
It is believed that Anger has a destructive
effect upon virtually all, if not all, the vital
processes of the physical body. We know that
violent fits of anger sometimes result in apo-
plexy, heart failure, and physical death. But
apoplexy comes from the bursting of a blood
vessel in the brain; and that is brought about
by circulatory disturbance and high blood
pressure until a blood vessel in the brain is
ruptured. This means apoplexy and death.
When the heart is not very strong, anger often
excites the pneumogastric nerve, which con-
trols the heart action, causing too great a strain
upon the heart, and it fails, and stops. This
also means death.
Did you ever suffer a great shock from
Fear? If so, you will recall that the very un-
pleasant sensation struck you in what many
323
 SELF-UNFOLDMENT

call the "pit of the stomach." This means in

the "Solar Plexus" which is a great network
of nerves just back of the stomach. You will
admit that the sensation is not enjoyable. You
will not hesitate to accept such Fear as a de-
structive experience. In truth, it is one of the
most destructive. Sudden shocks of great
fear have been known to react upon the heart
with such violence as to stop its action and
produce almost instant death. The sensation
in the solar plexus often produces violent
nausea and retching. Complete prostration
sometimes follows, showing the destructive
nature of the emotion we call "Fear." The
sensation in the stomach often stops digestion
almost completely. This leads to derangement
of the entire system, and in some cases
violent illness.
One of the common results of great fear is
to stop all elimination from the body. The
kidneys are especially susceptible to this emo-
tion. And they do not have to stop their elim-
ination but a very short time until they have
distributed uric acid poisoning throughout the
entire system.
Fear, in all of its various expressions, is de-
324
 THE HEALTH ATTITUDE

structive, and exerts a destructive influence

upon the physical body. The extent to which
we are subject to its influence will be sug-
gested by the following terms used to express
its many phases, degrees, and qualities:
Timidity, Alarm,
Apprehension, Awe,
Anxiety, Horror,
Mistrust, Consternation,
Shyness, Despondency,
Fright, Diffidence,
Dread, Misgiving,
Terror, Solicitude,
Dismay, Suspicion,
Despair, Bashfulness.
Each of the emotions indicated by these
terms is destructive to physical health. Worry
is yet another, and one of the most destructive
phases of fear. It is one of the most common
afflictions of humanity. We virtually all in-
dulge in it, to some extent. It might almost be
considered a universal characteristic and
weakness of humanity. And one of its in-
evitable destructive results, when indulged
long enough and violently enough, is "Ner-
vous Prostration." It also interferes with di-
325
 SELF-UNFOLDMENT

gestion and assimilation of food. It produces

sluggish liver and inactivity of the kidneys.
One of its most common results is constipa-
tion.
Since we know that worry does produce all
these destructive results and thereby gravely
impairs physical health, does it not seem log-
ical to conclude that if one should banish
worry from his consciousness and substitute
therefor the attitude of cheerful Confidence
and then proceed to enjoy life accordingly, he
would thereby overcome all these destructive
results and restore good health? Yes, that is
the only logical conclusion. And it so happens
that this conclusion is absolutely correct.
You can prove it-if you happen to be one
who has brought any of the destructive re-
sults, above mentioned, upon yourself through
the indulgence of worry. Anyone can prove
it who has worried himself into a similar con-
dition of ill health. You will agree with me
also that anyone so afflicted would be an im-
becile, if he should refuse to try such a rem-
edy. It would cost him nothing more un-
pleasant than the exercise of enough Self-
,Control to change his attitude of Soul, or
326
 THE HEALTH ATTITUDE

condition of mind. This is vastly less ex-

pensive than to call a physician, or to go to a
sanitarium, or to "go abroad," or to try a
"change of climate"; for these are all ex-
pensive, and they are very likely what your
physician would recommend; and you would
still have the doctor bill to pay.
But this is not all. Your physician (assum-
ing that he is a good one, and honest), would
tell you-in substance-the same thing as to
the method of cure above outlined; but he
would, probably, express it differently. More
than likely he would tell you to "stop your
worrying, and you will soon be well and
hearty again." This, however, means exactly
the same thing. Simply exercise enough Self-
Control to change your attitude of Soul, or
condition of mind, from one of worrying to
one of cheerful Confidence, and you have an
absolute remedy for all your ills which are
the result of worry. You don't believe it?
Why? You have never tried it; and you
have no right to doubt the word of those who
have tried it and found that it cured them
completely, in a very short time.
Neither is this all. Make a careful study of
327
 SELF-UNFOLDMENT

the above list of words, each one of which

represents a different phase or quality of Fear.
Each and everyone of them expresses an at-
titude of Soul, or condition of mind, which is
destructive to physical health. There are
twenty of them-not including worry-and
each of them alone is sufficient to cause you
more than one kind of illness, if indulged by
you long enough to get in its "deadly work."
You will admit that each of these twenty
destructive attitudes of Soul is capable of
giving you a different unpleasant experience.
At some time or other no doubt you have ex-
perienced most, if not all, of them. You will
realize also that if you were to combine any
two or more of these twenty different destruc-
tive attitudes of Soul, or conditions of mind,
the result would be a different unpleasant ex-
perience.
For the purpose of showing you, or enabling
you to show yourself, the destructive and un-
pleasant possibilities of these twenty different
phases of Fear, I suggest you take a pencil and
a sheet of paper and figure it out for your-
self. I will tell you how to do it.
Begin with the figure 1. Multiply it by 2.
328
 THE HEALTH ATTITUDE

Multiply the result by 3; that result by 4; that

result by 5; that result by 6; that result by 7;
and so on until you have used each number
(up to and including 20) as a multiplier. The
final result will give you the exact number of
combinations of Fear it is possible to exper-
ience from the twenty we have named in the
foregoing list of words.
And remember this: For each combination
it is possible for you to experience a different
unpleasant and destructive personal experi-
ence. Before you put down the figures, make
a guess how many different unpleasant and
destructive experie!1ces it is possible for you to
receive from the twenty different unpleasant
and destructive phases of Fear, together with
their possible combinations. Here are the
figures, if no mistake has been made in multi-
plying or adding: 2,432,902,008,176,640,000.
These figures read as follows: Two quintil-
lions, four hundred and thirty two quadril-
lions, nine hundred and two trillions, eight
billions, one hundred and seventy six
millions, six hundred and forty thousands.
This is all the unpleasant and destructive
experiences it is possible for you to obtain
329
 SELF-UNFOLDMENT

from the 20 phases of Fear noted. But this

does not include "Worry," which would add
several quintillions more. Just multiply the
above figures by 21, and you will have the
grand total, including Worry.
The figures are not intended as a joke.
Neither are they intended to be false. They
are offered in the best of good faith, for just
one specific purpose-to impress you with an
appreciation of the unpleasant and destructive
possibilities of Fear-when you permit it to
control YOU.
After making a careful and critical study
of this remarkable problem of Fear, do you
wonder that Fear is such a deadly thing? It
is possible that the matter has never been put
to the world of humanity in exactly this way,
or exactly from this viewpoint.
Now, you already know that Anger is just
as destructive as Fear. You may not know
that there are just as many phases of Anger
as there are of Fear. You may verify the truth
of this statement by referring to some good
Thesaurus (Roget's or White's). It is equally
true that every individual phase of Anger is
destructive, and detrimental to health. Hence,
330
 THE HEALTH ATTITUDE

it follows that there are as many unpleasant

and destructive possibilities in Anger as there
are in Fear. Therefore, if you want to know
how many unpleasant and destructive exper-
iences there are in both Fear and Anger, just
multiply the figures for Fear by 2. Even then
you will not have them all, because there are
such destructive emotions as Jealousy which
combine both Fear and Anger. Your figures
do not cover these. How many there are of
these combinations of Fear and Anger it
would be most difficult even to estimate; but
there are "a plenty," all right. You may de-
pend upon that.
At this point a great problem obtrudes it-
self upon the consciousness of many good
people:
In endowing men and women with the emo-
tions of Anger and Fear, and then making
those emotions so universally and unpleasantly
destructive to physical health, is Nature, or
the Great Creative Intelligence,just?
If Nature, or the Great Creative Intelli-
gence, had gone no further, there might be
sufficient cause for questioning. But whatever
Intelligence is responsible for bringing Man
331
 SELF-UNFOLDMENT

into existence did not stop there. (Let us call

it "Nature.") As suggested, Nature did not
stop with simply bringing Man into existence
and endowing him with destructive emotions,
such as Anger and Fear. If she had made no
further provisions than these, she might well
be suspected of injustice. But, thank good-
ness, she went further than that. She endowed
Man with the Power of Will to control these,
and every other destructive emotion. She
thereby placed the responsibility exactly
where it belongs--on Man himself.
By so doing Nature bestowed upon Man,
through the Power of Will, the ability to con-
trol each and every destructive emotion, and
thus deprive it of its destructive power over
him. She went still further, and made it pos-
sible for Man to transmute each and every
destructive and unpleasant emotion into a
constructive and pleasant experience.
Through the Power of Self-Control Nature
made it possible for Man to change his emo-
tion of Fear, or Anger-the one into cheerful
confidence and the other into cheerful kindli-
ness-and thus deprive them of their destruc-
tive and unpleasant character, and convert
332
 THE HEALTH ATTITUDE

them into constructive and beneficent experi-

ences. All she asks of him is that he learn her
laws of Health; and obey them, if he would
avoid their penalties for disobedience. If he
would prevent Disease and its destructive and
unpleasant consequences, all he need do is to
exercise the degree and quality of Self-Con-
trol necessary to change his attitude of Soul,
or condition of mind, from destructive into
constructive lines.
How can you accomplish such a change?
By fixing your attention upon the change you
desire to make in your attitude of Soul, or
condition of mind; and then by exerting your
Will Power in the line of your attention.
Suppose your present destructive attitude
of Soul is that of Worry (a phase of Fear).
You desire to change it to the constructive
attitude of cheerful confidence. Fix your
attention on the constructive attitude of cheer-
ful confidence. Then exert your Will in the
line ofyour attention. Make the Personal Ef-
fort to realize within yourself the attitude of
cheerful confidence. In a very few minutes
you will begin to realize that you have nothing
to worry about. Soon you will experience a
333
 SELF-UNFOLDMENT

feeling of Cheerfulness, and confidence that

"things are coming out all right."
The result will be that you will thus change
your attitude of worry to that of cheerfulness
and confidence. The cause of your illness
(worry) being thus removed, and a construc-
tive attitude substituted for it, you will begin
to improve immediately. It is simply a mat-
ter of whether you will or not. Nature puts
it squarely up to You. You can go on wor-
rying and suffering until you die; or, you can
become cheerful and confident and experience
the joy of living in good health.
Furthermore, here is something for you to
learn: Nature has provided that you devel-
op, unfold, and grow in the direct line of
your Attention and Personal Effort. If your
attention is fixed on what you call your "wor-
ries, " your Personal Effort will be along that
line; and you will go backward and down-
ward into deeper distress, suffering, ill health,
and finally to a miserable and wretched death.
Or, if your attention is fixed on the opposite
goal, and your effort is to realize it, you will
develop, unfold, evolve, and grow in that di-
rection. You will become cheerful and con-
334
 THE HEALTH ATTITUDE

fident of yourself; and you thus will give Na-

ture a chance to exercise her Constructive
Process in restoring you to good health and
making it possible for you to enjoy life.
These statements are not theories. They
are positive facts. They have been demon-
strated over and over, until there is no element
of uncertainty about them.
If anyone should tell you that you would
suffer from cold by dressing in a thin summer
suit of clothes, and then going out into a win-
ter storm with the temperature at 10 degrees
below zero, you would not doubt his state-
ment. In fact, you would accept it as the
literal truth; because you would know that
universal experience of mankind proves it.
In like manner, if someone should invite you
to come in out of the winter storm, into a
warm and comfortable room where the temp-
erature was 90 degrees, you would not waste
any time in doubting the truth of his statement
that you would soon thaw out and become
quite comfortable. Why? Because you would
know that his statement was in accord with
the common experience of mankind. You
would know that its truth had been demon-
335
 SELF-UNFOLDMENT

strated by personal experience so often that

no room for doubt was left. You would have
no possible cause for doubting it.
In like manner, if an intelligent and honest
man should tell you that one who harbors
Fear constantly, or whose attitude of Soul is
that of perpetual Worry, will surely bring on
himself liver trouble, nervous debility, indi-
gestion, constipation, and other debilitating
complications that will cause physical suf-
fering and possible death, you would have no
just cause to' doubt the truth of his statement;
because it has been proven by the actual per-
sonal experience of thousands upon thousands
of men and women throughout the history of
humanity.
Then suppose he should tell you that such
a sufferer could be relieved of all his suffering
if he would exercise sufficient Self-Control to
overcome his fears and banish all his worries,
thereby substituting a constructive attitude of
Soul that would permit Nature to restore
normal conditions within the physical body;
you still would have no just cause to question
the truth of his statement, because its absolute
truth has been proven, times without number,
336
 THE HEALTH ATTITUDE

by the actual personal experience of just such

sufferers.
What is more convincing and conclusive
than actual human experience? Nothing.
Especially is this true where the same person-
al experience has been repeated, over and
over, until its reliability is established beyond
all question.
And thus we are able to formulate the fol-
lowing "therapeutic axiom," which it is hoped
you will analyze, digest, assimilate, and
appropriate, as if it were your own personal
discovery:
Any disease or physical ailment which is the
direct and definite result of a destructive
attitude of Soul, or mental state, may be en-
tirely relieved and cured, if the sufferer will
exercise sufficient Self-Control to eliminate
the destructive attitude of Soul, or mental
state, and substitute therefor a constructive
attitude of Soul, or mental state, which is its
psychological opposite.
APPLICATION
1. Let your whole desire, purpose, and in-
tent be to make your life a complete exempli-
fication of health-physical, spiritual, psych-
337
 SELF-UNFOLDMENT

ical.
2. As you go about your daily life and af-
fairs, keep always in the foreground of your
Consciousness that it is one of your main du-
ties to make your physical health a verifica-
tion and demonstration of the healthy condi-
tion of your true attitude toward life.
3. Keep in mind the fact-for it is one of
the proven facts of Nature-that since a
wrong attitude of Soul can cause disease, so
also a right attitude of Soul, or condition of
mind, can cure it, and thereby cause health.
4. Increase your efforts to exercise control
over all your appetites, passions, emotions,
impulses, and desires, and endeavor to keep
them within the due bounds of Temperance,
realizing always that over-indulgence in any
of them may be the cause of many of your
physical discomforts and disabilities.
5. Study and analyze your physical disease
if you have one, and try to determine the un-
derlying cause which may be in the Intelli-
gence itself. If you, perhaps, find the cause
of your ailment is, and has been, Fear, sub-
stitute Confidence and Courage. If the cause
is, or has been, Anger, substitute kindness,
338
 THE HEALTH ATTITUDE

consideration, tolerance. If the physical con-

dition is, or has been, the result of morbidness,
melancholy, or "blues," substitute humor,
cheeriness, optimism. And so on. Wherever
you find the possible cause of your disease in
a wrong, destructive attitude of Soul, begin
today-now-to substitute a wholesome, con-
structive angle which will represent a right
attitude.
6. Cultivate a cheerful confidence. The
cheerful attitude will open all the channels of
your body to the cleansing and healing
properties of all Nature.
7. Stop worrying. Shift your attention
from your worries and cares into lines of
constructive, uplifting thought-if you have
to do it by lifting yourself "by your boot-
straps." The exercise will be good for you and
will help to strengthen your mental and
psychical muscles which have become weak-
ened and stretched by your depressing and de-
pleting practices.
8. By your healthy attitude and outlook on
life make yourself a joy and comfort to those
you contact. Remember that every effort you
make in behalf of your fellowmen is rewarded
339
 SELF-UNFOLDMENT

by Nature with added power to make even

greater effort and achieve even greater
success in your own unfoldment.
9. Keep always in your mind that you
grow, develop, and unfold in the line of your
attention and personal effort. Strive, then, to
keep your attention and your personal effort
fixed on your goal of Health. Thus will you
give Nature's constructive processes a chance
to operate in restoring you to good health and
making it possible for you to derive enjoy-
ment and pleasure from life and living.
10. As you hold your vision on the goal of
physical Health, let this fact be always in con-
sciousness: So long as you maintain a har-
monious relation to Nature's great Construc-
tive Principle in Individual Life, inharmony,
or disease, cannot affect you. It is only when
this harmonic relation is disturbed, or de-
stroyed, that the effects of the destructive
principle can enter and cause inharmony, or
disease.
11. May your Courage, Determination,
and Faith sustain you in your efforts and
endeavors to attain the Healthful Attitude.

340
 CHAPTER XVIII

FAITH AND WORKS

In its religious aspects Faith has exercised

a broader, deeper, and more powerful influ-
ence, during the Christian era, than the world
in general has realized. It is today, as it has
been since the religion of Jesus Christ had its
birth, the background and main support of all
that is included in "The Christian Religion,"
regardless of its denominational variations.
At one time the entire Christian civilization
was shaken to its foundation by a profound
doctrinal discussion as to the possibility of
"Salvation by Faith alone. " There were many
learned disputants who held that the words of
the Master himself established the full power
and sufficiency of Faith alone when he said:
"For God so loved the world that he gave his
only begotten Son, that whosoever believeth
in him should not perish, but have everlasting
life."
341
 SELF-UNFOLDMENT

But there have been many also who have

based their conviction upon the teachings of
James, who says: 2, 14-"What doth it profit,
my brethren, though a man say he hath faith,
and have not works? Can faith save him? 2,
17: Even so faith, ifit hath not works, is dead,
being alone. 2, 24: Ye see then how that by
works man is justified, and not by faith alone."
While this disputed point left its mark upon
the souls of men, and led to many divisions
in the Christian churches, it seems to have es-
tablished the point upon which all agree,
namely, that Faith is essential to those who
seek salvation and etemallife.
But there is something vastly more worthy
of our consideration, as to the value and ef-
ficacy of Faith in the great scheme of Indi-
vidual Life, and the relation of Individual Life
to the Creator of at/life.
And this brings us face to face with the
profound problem of man's faith in the eter-
nal goodness of the Great Creative Intelli-
gence, and in the constructive purpose back of
the entire scheme of Individual Life.
And this, in tum, brings us face to face
with the one supreme and most profound in-
342
 FAITH AND WORKS

consistency of Individual Human Intelli-

gence. Is this a shock to you? Perhaps it is. I
sincerely hope it is. But why? And what is the
profound inconsistency to which I refer?
Listen: In many ways we all express our
faith in the existence of God-in the sense of
a Great Creative Intelligence; faith in the
Law of Compensation; faith in the curative
potency of Nature's elements; faith in a spir-
itual life; faith in the continuity of Individual
Life; faith in the power and virtue of prayer;
faith in our ability to overcome the power of
evil; faith that all physical things in Nature
are governed by immutable Law; faith that
under and by virtue of the fixed and im-
mutable nature of creation, the planets will
continue to revolve in their individual orbits,
without accident or destructive possibilities;
faith that we, as Individual, Intelligent Beings,
express the highest and most exalted evi-
dence of an Omniscient Creator's handiwork:
And yet-and yet-many of us have little
faith in the one great reality of the Universe,
namely, that all things work together for
GOOD; that the ultimate design of the Great
Creative Intelligence is beneficent; that the
343
 SELF-UNFOLDMENT

principles upon which God has fashioned His

Universe are righteous; that we have abso-
lutely no ground for doubt or fear as to the
final outcome of Nature's beneficent designs;
that it is not within the range ofpossibilities,
for an omnipresent, omniscient, and omnipo-
tent Creative Intelligence to fail in the ac-
complishment of its purposes; that the pur-
pose and designs of such a Creative Intelli-
gence must inevitably be for the best good of
all created things; hence, that our Faith in the
constructive destiny of the human Soul is
founded upon the Rock ofEternal TRUTH.
It is with reference to these great funda-
mental principles and truths of Nature and
Life that we so often and so glaringly betray
the utter inconsistency of a lack of Faith the
very suggestion of which should put us to
abject shame.
During the years of my endeavors to give to
the world some slight knowledge of the dem-
onstrated facts of Natural Science, it has been
a frequent and oft-repeated experience to be
asked if I would not come and talk with some
deeply distressed and unhappy Soul who was
dangerously ill. Many of these invitations
344
 FAITH AND WORKS

have taken me to the bedside of the deeply

religious members of the various Christian
churches.
In the early experiences of this nature, it
was-as I still believe-but natural and con-
sistent that I should anticipate meeting those
whose faith in the beneficent power of the
Great Creative Intelligence was fixed and un-
alterable. I cannot tell you how profoundly I
was shocked, and grieved, and hurt, to find-
in virtually every instance-those who were
overwhelmed with a great dread, a paralyzing
fear, in anticipation of the possible approach
of physical death.
A definite illustration, I believe, will enable
me to bring home to you, dear reader, a re-
alization of the humiliating inconsistency to
which I have referred:
I was asked to call and see a man whom I
had known for some years. He knew some-
thing of my work, but had never (so far as I
knew) given the matter any serious thought or
consideration. He was generally considered to
be an intelligent, conscientious, and upright
man-and a seemingly consistent member of
the Episcopal church, as well as an active
345
 SELF-UNFOLDMENT

worker therein.
When I arrived at his home I found two
physicians in consultation, and his wife and
her sister were overwhelmed with grief. They
all believed that he could not possibly live
more than a few hours, at the outside. The
physicians informed me that there was not
the least possible hope of his recovery-and
that his death was impending, and might oc-
cur at any moment.
When I entered his room, stood leaning
over him and looked into his eyes, I knew-
with the conviction of absolute Faith-that
I could bring him back to life and health. He
must have seen something of this in my eyes;
for there was, at first, an expression of the
most abject fear and hopelessness in his own
eyes-which rapidly disappeared as I looked
steadily into them, without a word, and there
came into his face an expression of mingled
hope, confidence, and joy.
Suddenly he opened his lips and, in a clear,
strong voice that all could hear very distinctly,
said: "John, you are my God-for this one
day-and you have come in answer to my
prayer, to save me, haven't you?"
346
 FAITH AND WORKS

I simply inclined my head in token of as-

sent, but remained silently looking into his
eyes-now as brilliant as stars, and his face
radiant with returning life and joy.
Suddenly he looked from me to his wife and
said: "Mary, leave John and me here alone
until I send for you."
Without a word, she beckoned to the two
physicians, who followed her from the room,
and the others present also followed, closing
the door behind them, and we two were left
there alone.
I sat upon the side of the bed, took his hand
in mine, and waited silently for him to speak.
Some minutes passed in this silence of abso-
lute soul communion between us. Then he
spoke, and these were his first words:
"John, I'm afraid. I'm afraid to die,"-
and he stopped there, as if he could go no
further.
I waited a moment, and then said: "Jo, you
have called me to you because you want to
tell me something-something that you have
concealed from the whole world-something
that will explain to me why you are afraid to
die-and then you want to ask me a number
347
 SELF-UNFOLDMENT

of questions concerning what you must face

when you pass from this physical body, alone,
out into the spiritual world."
The expression of fear came back into his
face, for a moment, and he whispered-as if
suddenly too weak to speak aloud:
"Then you know-and I have only deceived
myself into the belief that my secret has been
mine alone, during all these years!"
I replied: "But, Jo, I am the only one who
knows, and I shall never betray you. Hence,
you need have no further fear; and you do not
need to tell me anything more. I will go
away and leave you and your secret in safety
together. "
This suggestion seemed to rest'ore his vital-
ity and he replied with emphasis:
"No. John, that is not what I want. This is,
perhaps, the last ditch for me; and I must
know the truth. In my youth I wronged my
only brother out of his rightful inheritance;
but I repented of my sin, and would have
made full reparation. In the meantime he had
gone to Alaska, where he died before I could
reach him. I have lived more than 25 years on
the income that was his; and now I cannot
348
 FAITH AND WORKS

undo the material wrong I did him. I have

read your books. I have also studied you, as
you have never been studied by anyone before
and I am absolutely convinced that you know
what the life out there holds for me-and
what I must do to right the wrong I commit-
ted-so that I may lift this awful burden of
guilt and banish the cloud of horror and dread
that hangs over my life. You tell me there is a
great Law of Compensation; that it is ab-
solute and irrevocable; that it cannot be evad-
ed nor avoided; that I must pay-and pay to
the uttermost; that I can never be entirely
contented until I have balanced this account
with my brother-as it stands upon the Ledg-
er of the Great Accountant. I want you to
remain with me, John, until you have told me
clearly and simply what I must do to meet this
demand of the Great Law."
For two hours I had talked to him, and our
conference had taken us into the very heart of
the great problem of Individual Evolution and
the Law of Compensation. Among other
things, I had asked him,
"Do you believe in a Great Creative Intel-
ligence?"
349
 SELF-UNFOLDMENT

He had answered: "With all my heart."

"Do you believe this Great Creative Intelli-
gence has the knowledge and the power to cre-
ate a world according to his own purpose and
design?"
,His answer was: "He could not be either
Omniscient or Omnipotent without such
knowledge and power."
"Do you believe that the creative purpose
and design of such an Intelligence could be
evil?"
"No."
"Do you have faith to believe, with all your
heart and soul, that the fundamental principle
and purpose back of, and under, the entire
creative Plan are constructive and righteous?"
"With all my heart and soul"was his answer.
"Do you believe that God, who has the
knowledge, the wisdom and the power to
create and people a world with human be-
ings, would fix upon you, or me, or any of his
creatures, unjust responsibilities, impossible
duties, destructive obligations, or unfair de-
mands?"
"I have absolute faith that God is just; that
He is Omniscient, Omnipotent, and
350
 FAITH AND WORKS

Omnipresent; that His laws are immutable

and His decrees righteous; that He will not
demand of any human being anything that an
Individual cannot or should not perform."
Then I put this question: "Do you want
Him to favor you by granting to you anything
that is not just?"
His reply came promptly: "Certainly not."
"Would you accept anything which you
knew you did not deserve?"
"Not willingly."
"Do you really and truly want to discharge
your duties and responsibilities, or do you
want to shirk them?"
"I could never be happy, knowing I had
shirked my duty or refused to discharge a real
responsibility. "
"And your faith in the justice of God, and
in the beneficence of all His plans and pur-
poses toward humanity is fully established?"
"Yes, I verily believe it is."
"Then will you tell me why you are afraid to
die; and why you sent for me?"
He looked steadily into my eyes for some
time before replying. Then he answered:
"Because I had never reasoned it all out. I
351
 SELF-UNFOLDMENT

knew, when I sent for you, that you would

help me see the truth clearly; and I knew that
when I could see it all as I should, my fear
would leave me-just as it has done."
"Do you mean to tell me that you are no
longer afraid to die?"
"I do. That fear has absolutely passed from
me; and if I knew that my next breath would
be my last, I would take it with the happy
consciousness that all is well with my souL I do
not want to be a shirker, and I will not- be-
cause I know that the Law of Compensation is
not only inevitable, but it is absolutely just-
and no man who is honest can ask to receive
more than is justly his, or due him. I know
that I shall be given the opportunity to right
the wrong I did my brother-and myself-
when I deprived him of his rightful inheri-
tance, and thereby took what did not belong
to me. And I know that, when I have paid my
debt to him, and proven to him the depth and
sincerity of my regret and sorrow for my
wrong, he will forgive me-just as I would
forgive him under like circumstances. You
have done for me what nobody else could have
done, and you have fixed upon me an obli-
352
 FAITH AND WORKS

gation to repay you- which I gladly will do

whenever I may. You know that I thank you,
as I would thank God, for opening my eyes
to the great truths of life, both here and here-
after. Go now, and tell Mary and the others to
come to me."
I did as requested. When they returned they
found him sitting up in his bed; and on his
face was a smile of absolute faith. His first
words were:
"See what John has done for me. He has not
only saved my life, but if a human soul were
ever saved, then he has saved mine. I am not
going to die-yet. And when the time does
come for me to go-I shall 'Fold my tent,
like the Arab, and silently'-but confidently
steal away to meet my Maker, knowing that
neither this life nor the life to come holds any-
thing for me to frighten any honest man."
Possibly you can picture the scene that fol-
lowed, better than I could tell it. But let me
say that from that hour he began to improve,
and the third day thereafter he was up and
about. For months following, those two physi-
cians begged me to tell them what I did to
bring him back from the grave. The only re-
353
 SELF-UNFOLDMENT

ply I ever made to them was-"I just helped

him to renew his faith; and it was his faith
that Imade him whole. '"
And this is the attitude that every Indi-
vidual should hold who would do credit to his
own Intelligence, or who would prove his
faith in an Omniscient and Omnipotent Cre-
ator.
But this friend of other years not only prov-
ed his unbounded faith in the power and
beneficence of his Creator; he demonstrated
also that he recognized his own personal re-
sponsibility to cooperate with the constructive
forces and principles of Nature, to the limit of
his abilities. To his {tFaith" he added his
"Works "-that his faith might thus be "made
alive" and that {tby his works he might be
justified. "
And this, dear friend and reader, is the Key
to "salvation" and to "life eternal" which the
Great School would place in the hands of
every human being: 1. He must know that his
faith in the power and goodness of the
Creative Intelligence, and in the justice and
beneficence of His purpose toward all human-
ity, is as fixed and unchangeable as the laws
354
 FAITH AND WORKS

that govern the Universe. 2. He must then

charge himself with the personal responsibil-
ity to exemplify his faith by the living of his
life in confonnity with the Constructive Prin-
ciple of Nature in Individual Life. In other
words, he must prove by his "Works" that his
faith is not "dead." By his works he must
show that his faith is alive and active-so
much so that it is an impelling and ever-pres-
ent inspiration which energizes him with the
unwavering purpose and detennination to
prove that his faith is justified by his works.
For, unless he is thus impelled to action, he
may know that his faith is dead and divested
of its saving qualities and potency.
In the philosophy and the definite teachings
of the Great School there is no room for the
pessimist. The message which the Great
Friends would bring to the children of men
is filled to overflowing with hope, with confi-
dence, with profound conviction that the path-
way of Individual Evolution rises, by a defi-
nite and not too steep a grade, to the apex of
the Mount of Personal Achievement, with
Faith that the goal of Individual Life is the
full realization of every constructive purpose,
355
 SELF-UNFOLDMENT

inspiration, aspiration, and desire.

Hence, the very first step in the life of the
Individual who desires Self-Unfoldment is to
banish from his consciousness all sense of
doubt, anxiety, or fears as to his destiny as an
Individual Intelligence, Ego, or Entity.
His next step is to acquire, or develop with-
in himself, the constructive Faith that the ul-
timate destiny of all life is what a just God
would have it. This means that the goal of
Individual Life, toward which we all are
moving-whether we know it or not, whether
we desire it or not, whether we believe it or
not-is constructive, hence, good, righteous,
just, and consistent with the highest and most
exalted idealism of the human Soul. It means
that there is no ideal or concept of a human
Intelligence, or human Soul, sufficiently beau-
tiful, sufficiently perfect, sufficiently exalted,
or sufficiently satisfying to reflect more than
a mere shadow of the infinite beauty, benefi-
cence, and perfection of the goal fixed for us
by the Great Creative Intelligence as the sum-
mum bonum of Individual Destiny.
When an Individual has taken these two
vital and essential steps in preparation for the
356
 FAITH AND WORKS

definite Work ahead of him, he has laid the

substantial foundation upon which to build
the exalted superstructure of the Temple of
his Individual Character. Then only can he
say, in all truth, that he is "duly and truly
prepared, worthy, and well qualified" to take
the next "Regular Step" in his evolutionary
journey toward the goal of his endeavors.
But what does it mean to the Individual to
complete such a preparation? And why is it so
vitally essential?
It means to him that he has conquered one
of the most powerful and destructive "Lions
on the Way"-the Lion of Fear; and that,
never again will it lie in wait for him, in the
hope of catching him off guard, and thus over-
coming him. It means that never again will he
suffer the agony of Fear when he is brought
face to face with the transition through the
"Valley of the Shadow" of Death. It means
that henceforth he will look upon physical
death as but a natural and beneficent transi-
tion which opens the way for him to accom-
plish his own Individual Evolutionary Un-
foldment along constructive lines, until he
finally arrives at the goal of his own Self-
357
 SELF-UNFOLDMENT

Completion, Nature's reward for which is his

own Individual Happiness.
Is there anything in such a prospect that
should impel one to look upon it with fear,
dread, repugnance, or horror? On the other
hand, every Individual who has arrived at a
clear understanding of the problem of Indi-
vidual life, should carry securely within his
inmost consciousness a realization of the fact
-for it is a fact-that whenever, and wher-
ever, and however the "Angel of Death" shall
come to him in the natural course of events-
and without his own connivance or invitation
-it will come as a cherished friend and not
as a fearful and hateful enemy. And this is be-
cause it is a necessary step in the progress of
the human Soul along the pathway of Indi-
vidual Evolution, and a transition without
which no human Soul could ever arrive at its
Individual destiny nor justly hope for Indi-
vidual Happiness.
The one great, uplifting, and impelling pur-
pose -of the Great School, at this time, is to in-
spire humanity with the Faith that sustains the
Soul in the goodness and the sufficiency of
the Creative Intelligence through every duty,
358
 FAITH AND WORKS

every responsibility, every trial, every hard-

ship, every sorrow, every failure, every trag-
edy of human life-because of his assurance
and absolute conviction that all these are but
the transitory, ephemeral, and impermanent
experiences of the Individual, incident to his
pennanent development and Soul Growth.
Through this seeming tangle of these fleet-
ing and fugitive experiences, the Individual
Intelligence finds its way to the {peace that
passeth understanding, " and to the pennanent
and enduring happiness with which Nature
rewards his Faith in the righteousness of her
decrees.
Why do we admire an optimist and despise
the pessimist? It is because the one inspires
faith in success, and in the beneficent results
of all honest effort; while the other would cast
the shadow of doubt, disbelief, unrest, dis-
satisfaction, hopelessness, and gloom over all
mankind, regardless of his honest endeavors.
Look at the man whose faith in the knowl-
edge, the power, the wisdom, and the goodness
of the Creative Intelligence and in the right-
eousness of His purposes and His designs, and
in the justice ofRis Laws, is fixed and un-
359
 SELF-UNFOLDMENT

wavering-and you will observe that he is a

living exemplification of Tolerance, Self-Con-
trol, Poise, Cheerfulness, acceptance of the
Law of Compensation, and the assurance that
all is well with the world. Wherever he goes,
he sheds the bright radiance of Hope, the up-
lifting inspiration of Confidence, the cheerful-
ness of perfect Assurance, the quiet Poise of
Tranquility and the benign influence of a
benediction upon all who come within the
radius of his environment. When he comes
he is greeted with a joyous welcome. When
he goes he leaves an atmosphere of Health and
Happiness. His life is a radiant center of con-
structive emanations, and his pathway is al-
ways onward and upward into the Light.
This unbounded Faith in the infinite Good-
ness of Creation, and in the Righteousness of
the Creative Intelligence and all His Works,
develops and sustains Faith in one's fellows
and in the ultimate beneficence of human des-
tiny.
There is nothing more to he deplored than
man's loss of Faith in his fellowman. This is
all the more to be regretted because it is so
unjust to himself and to his fellows, and so
360
 FAITH AND WORKS

lacking in the element of logical consistency.

It does not require a giant Intelligence to
understand the logic that a loss of Faith in hu-
manity, or in human nature, is a direct chal-
lenge of the wisdom, the power, and the
goodness of the Great Creative Intelligence.
Where is the man who, in his sane lucid mo-
ments, can muster the impudence, the imper-
tinence, the egotism, the bravado, and the as-
sumption of infallibility to condemn his Mak-
er? If there be such, God help him and God
pity him.
May the Great Father, the Great Friends,
and the Helpers of those who need, so inspire
you who read these pages with a sublime and
all-sustaining Faith in the infinite knowledge,
wisdom, power, and mercy of the Great
Universal Intelligence (to whom we are all
indebted for Individual Life, personal Lib-
erty, and the right to seek Individual Happi-
ness)-that you may never be ashamed to
acknowledge your indebtedness for the price-
less benefits you have received as a token of
your acknowledged kinship with the Father-
Mother of all Good.

361
 SELF-UNFOLDMENT

APPLICATION
1. When you awaken each morning,
begin the day with a silent prayer to the Great
Father and the Great Friends, that you may be
worthy of their care, their guidance, and their
help. Ask, as a child would ask of an
indulgent Father or Mother, that you may be
inspired by an unwavering Faith that all
mankind are the sons and daughters of the
Infinite Father-Mother of the Universe; and
that the pathway of their Individual Lives
leads ever onward and upward into the Light.
2. Ask that you may be sustained in your
Faith that all life is steadily and irresistibly
moving onward toward an ultimate goal and
destiny that are emblematic of Infinite Good-
ness.
3. Ask for the help that will enable you to
renew your Faith in the ultimate goodness of
all things. Resolve, deep within your Soul,
that your Faith, this day, shall be deeper,
stronger, and more abiding than ever before.
Mean it so profoundly that you shall feel in
your inmost Soul the realization of its truth as
a living reality.

362
 FAITH AND WORKS

4. Hold constantly in your consciousness

the resolution that, come what may, you will
not permit the destructive impulse of doubt,
nor the gloomy suggestions of destructive
pessimism to weaken or undermine your
constructive Faith in the righteousness of
God's Universal Plan, nor in the ultimate
goodness of humanity.
5. Absorb into your inmost being the
great Fact of Nature, that where Faith abides,
there is no room for failure and the fertile soil
of Truth yields only a harvest of abundant
Success.
6. As you go about the duties and
responsibilities of the day, carry in your
inmost consciousness the unwavering
suggestion that success is constantly within
your grasp, and that it is your privilege and
your right to reach out and take it as your
legitimate possession.
7. Treat the world as your Friend and the
world in turn will give to you its Friendship.
8. Establish yourself upon the
constructive foundation of Faith, and all
Nature will combine to pay to you a generous

363
 SELF-UNFOLDMENT

tribute of success in all your undertakings.

9. But remember always, that to your
Faith you must add your Works; for only
through your personal effort is your Faith
justified and made alive.
10. Whatever the immediate trials and
seeming failures, of your life may be, keep
forever in mind the joyous consciousness that
the trials, temptations, hardships, sorrows,
and disappointments through which your
pathway leads, are but the evanescent and
fleeting shadows of life and, of themselves,
have no substance you need to fear. Meet
them serenely and without flinching and, one
by one, they will vanish as vanishes the mist
and the fog before the dispelling power of
God's beneficent sunlight.
Build you a Temple upon the Rock ofFaith,
and by your Works make it a monument of
Beauty for the world to enjoy.

364
 CHAPTER XIX

INTELLECTUAL VANITY

Intellectual Vanity is one of the most de-

structive characteristics of human nature.
While it is universal in scope, it is especially
found among the masculine element of human
nature, although it is not at all uncommon
among the feminine element.
The manner in which it is generally con-
sidered does not make of it a matter of much
importance. This, perhaps, is because it is
such a universal characteristic. Among men
particularly it comes, or has come, to be ac-
cepted as a matter of course, and therefore
as a thing to be accepted as a "necessary evil,"
rather than one that may be overcome and
thus disposed of.
The chief difficulty the average Individual
finds in his efforts to analyze himself on the
subject, is to realize that he is afflicted with it
365
 SELF-UNFOLDMENT

at all. Almost every man who has come to this

problem in the course of self-analysis
has concluded that he is either free from In-
tellectual Vanity, or comparatively so. And
the majority of women (just know" they are.
Whereas the fact is that the vast majority of
men and women are afflicted with it to some
degree or another, and many of them are
sorely and distressingly so.
Intellectual Vanity is unjustifiable admira-
tion of one's own Intelligence or intellectual
attainments. It impels one to seek the admira-
tion and the applause of others in regard to
his intellectual brilliancy, rational powers,
wit, humor, judgment, knowledge, and intel-
lectual superiority over others.
It is an expression of selfishness which will
be gratified regardless of anybody and any-
thing. It leaves no room for thoughtful con-
sideration of others. It is all for its own
glorification, pleasure, and gain.
One writer has aptly stated: "Vanity, Self-
ishness, Greed, Dishonesty, Immorality. That
tells the entire story in all its simplicity."
This brief picture of the way of Vanity may
seem to be exaggerated, but where Vanity is a
366
 INTELLECTUAL VANITY

predominant fault in an Individual, it often

will be found that this is the way he travels.
There is no question to a student of char-
acter that Vanity, in any form, is destructive
to Individual Unfoldment and development;
and it is destructive to any work with which
the vain Individual is associated. Therefore, it
is well to consider it from the standpoint of
elimination and substitution.
Let us consider some of the most obvious
phases of Intellectual Vanity.
Boastfulness
Most people recognize the fact that boast-
fulness of speech and manner are a clear in-
dication of vanity. But I have found that it is
not every person who has a clear understand-
ing of what constitutes boastfulness-espe-
cially in himself. He sees it with almost
abnormal clearness of vision, when it is
manifested by someone else.
There is scarcely any phase, or manifesta-
tion of Vanity that is more obnoxious than is
that of boastfulness. Nor is there any element
of human character that more radically mis-
represents a wholesome Attitude of Soul, or,
Intelligence.
367
 SELF-UNFOLDMENT

The Individual who, impelled by vanity,

boasts about himself, about his acquirements,
his possessions, what he has done, what he
could do, what he thinks, what others think of
him, what he is, what he knows, inevitably
thrusts his own personality to the foreground
and obscures everything and everybody else.
With such a man the desire to exploit himself
takes precedence over any issue, or any cause,
or any person. It is absolutely impossible for
such a person to be loyal to any cause or to any
Individual. He lives only in the psychologi-
cal environment of the pronoun "I." All else
is secondary.
It is almost, if not quite, as impossible for
the boastful Individual to be discreet; such a
person is almost universally voluble, and the
one who "talks too much" is sure to say a good
many things which ought to remain unsaid.
Dogmatism
The one who is intellectually vain is not
only boastful, but in most instances is dog-
matic as well.
Whether or not in his inmost Soul he really
thinks so, he nevertheless carries the impres-
sion that his word must not be questioned.
368
 INTELLECTUAL VANITY

When he speaks it is the voice of wisdonl.

When he expounds it is in a tone of assumed
knowledge and authority.
Those who do not agree with him are put
down as foolish and altogether unworthy of
consideration. Those who do not look up to
him and acknowledge his self-assumed su-
periority are classed as incompetents.
Criticism
This is another sure evidence of Intellectual
Vanity. It is a decidedly destructive agency
and element in the pathway of constructive
growth. There is, perhaps, no phase or mani-
festation of Vanity which misrepresents the
spirit of Self-Unfoldment and Self-Mastery
more radically nor destructively than that of
a critical attitude toward one's fellowmen and
women.
Volubility
"Talking too much" is another of the in-
evitable manifestations of Intellectual Vanity.
The man who talks incessantly, does so be-
cause he "likes to hear the sound of his own
voice." To him "volubility" is an assumed
evidence of great intelligence, knowledge,
wisdom, and intellectual superiority.
369
 SELF-UNFOLDMENT

Even the profound Egotist resents volu-

bility-in others. He does not observe it in
himself, because he is so busy talking. To him,
those who interrupt or fail to listen with rapt
attention to his every utterance-and applaud
-are lacking in intelligence.
Unfortunately, however, the man of many
words is invariably the man of few original
ideas. He talks fluently, only because he ap-
propriates the ideas and language of others.
Still more unfortunately, the man who talks
incessantly is sure to say many things which
were far better unsaid. For the voluble In-
dividual cannot at the same time be discreet.
The two characteristics do not go together.
Discretion, however, is the very key to suc-
cessful Self-Unfoldment. It is for this reason
that so much attention is given to "discretion"
in all the preliminary steps of those who are
aspiring toward that goal.
It is astonishing how few people there are
who are good listeners. This is but another
way of saying: It is astonishing how few mod-
est people there are. This, in turn, is but an-
other way of saying that there are astonishing-
ly few people who are not sorely afflicted
370
 INTELLECTUAL VANITY

with Intellectual Vanity and Egotism.

Taking all this together, it should consti-
tute an emphatic warning to every progressive
Individual against volubility-many words
-much talking. Let it be to every such Indi-
vidual what it is in fact, one of the sure in-
dices of Intellectual Vanity.
Egotism
This is a problem that is vital to each and
every Individual engaged in the work of char-
acter development. It is quite as important
to those who are farthest advanced in this
work as it is to those who are just entering
upon it. Especially is it important to those
who have assumed the responsibility of ex-
emplifying its accomplishment.
Can it be possible that there is anyone who
does not know the meaning of the term? If
so, let me see if I can help to enlighten him.
Its outward expression, or manifestation-
by those who are its victims-are self-exalta-
tion, self-esteem, conceit, self-adoration, self-
importance, self-exploitation; and it develops
a dogmatic attitude toward others, intoler-
ance of the views or opinions of others, a dis-
position to disputation and controversy, a ten-
371
 SELF-UNFOLDMENT

dency to belittle the views or Intelligence of

others, etc.
It is possible for a highly intelligent Indi-
vidual to develop his own Egotism to such
abnormal proportions that it actually blinds
him to the fact that he is a conspicuous victim
of it.
It would seem virtually impossible that such
a condition could exist in any sane man or
woman. And yet, there are just such Indi-
viduals.
I have witnessed just such a development of
Egotism, Intolerance, Dogmatism, and Self-
Conceit in students striving toward Self-Mas-
tery. And frequently, along with their In-
tolerance and Dogmatism, they develop bit-
terness and hatred.
No man or woman who manifests the spirit
of "bitterness," or "hatred," in his attitude
toward others, is in any sense a consistent ex-
emplar of the right attitude of Soul in har-
mony with the Constructive Principle of Na-
ture in Individual Life.
There should be no room for hatred or bit-
terness in the soul of any consistent student
of Self-Unfoldment, against any Individual,
372
 INTELLECTUAL VANITY

or school, or cult, creed, religion, churcll,

or order.
Everywhere throughout the literature of
Natural Science is taught the philosophy of
Religious Tolerance; Freedom of Individual
Conscience; the Right of the Individual to
Life, Liberty, and the Pursuit of Happiness;
the Right of all mankind to worship God ac-
cording to the dictates of Individual Con-
science; and every other doctrine that con-
serves the inalienable liberties of the Indi-
vidual, so long as he does not trespass upon
the rights and liberties of his fellowmen.
This same philosophy should be practiced
and exemplified by all who strive for their
growth of character. Where, then, is there
room for "bitterness" and "hatred" in the soul
of the egotist?
There should be no room for "hatred" nor
"bitterness" in the Soul of any consistent stu-
dent of Character-Building against anybody
or anything. If bitterness or hatred exists at
all, let it be in the hearts and souls of your
enemies, but not in yours.
Sensitiveness
It would seem a strange combination, and
373
 SELF-UNFOLDMENT

almost impossible, that Intellectual Vanity

(which involves Egotism, Dogmatism, Dom-
ination, Intolerance, Boastfulness, Criticism,
Volubility, and many other dominant and pos-
itive characteristics) should also be associated
with Sensitiveness. This would seem to involve
a direct contradiction, not only of tenns, but
also of internal conditions.
But a careful study of motives, and a critical
self-analysis along that line, will soon prove
to any honest and earnest student the fact that
what we designate as Sensitiveness is, in most
respects, but another name for "wounded
Vanity."
My personal experiences, as a careful stu-
dent of human nature, have proven to me that
one of the invariable accompaniments of In-
tellectual Vanity is a great "Sensitiveness" to
everything that could in any manner reflect
upon the Individual unfavorably.
In some instances I have found it almost
impossible to offer any suggestion of improve-
ment, or call attention to any weakness of
character or fault in a person, because of his
extreme "sensitiveness," and his readiness to
be wounded, or hurt, or offended at any sug-
374
 INTELLECTUAL VANITY

gestion of his imperfection.

When we follow the subject back to its
source we find that this character of extreme
"sensitiveness," or "touchiness," has its origin
and foundation in Intellectual Vanity.
This fact has caused much difficulty among
people in their efforts to help their friends, or
associates, to overcome their specific difficul-
ties which stand in the way of their Individual
evolution and unfoldment.
It is one of the established principles of
psychology, that the ability of any Individual
to improve himself depends primarily upon
his intelligent understanding and apprecia-
tion of the fact that he is not yet perfect, and
of exactly wherein he needs to be improved.
One of the most important realizations for
him is to know wherein he fails to measure up
to the standard of Individual Character nec-
essary to enable him to become a "Demon-
strator ofthe Law. "
Whatever prevents an Individual from
knowing and intelligently appreciating his
own deficiencies is a fatal barrier between him
and the goal toward which his work of self-
unfoldment and development forever leads
375
 SELF-UNFOLDMENT

him. For this reason it is vital for him to rec-

ognize, with absolute frankness and fidelity,
every weakness, fault, error, tendency, or dif-
ficulty which stands in the way of his success.
If Sensitiveness or Wounded Vanity prevents
this, it is but a waste of valuable time on his
part to strive toward his goal, until he has
conquered these fatal tendencies.
Any Individual, who cannot face himself
freely, frankly, and unreservedly, and with a
feeling of profound gratitude to friend or foe
for enabling him to know himself, is not ready
to go forward on his evolutionary pathway.
Even though he may feel that he is not fully
understood, or duly appreciated, he must at all
times be able to "see himself as others see
him," without resentment or protest in any
form.
In other words, before it is possible for an
Individual to stand as an exemplar of the Law,
and a representative of Self-Mastery, with the
proper Attitude of Soul, he must master the
"Lion" of Intellectual Vanity as represented in
Sensitiveness; and he must know that he
has done so.
And just so long as he is "sensitive" to just
376
 INTELLECTUAL VANITY

criticism from his friends and associates and

family, and is ready to be wounded and hurt
when his attention is called to any phase of his
character which needs modification, he may
know that the "Lion" still lives, breathes,
and is ready to spring upon him in deadly
combat.
Obtrusiveness
One of the most unmistakable evidences
and manifestations of Vanity is an Obtrusive
Personality. It is one of the natural and in-
evitable results of Vanity.
It is true that this phase of its manifesta-
tion varies to a marked degree; but as I go
back in memory over the experiences of many
years of active work in this field, I am unable
to recall a single instance which could fairly
be classified as an exception to the rule.
From this background of active and contin-
ued experiences, I believe I am justified in
placing "Obtrusive Personality" among the
natural and inevitable results of Intellectual
Vanity. And I know of no phase of the subject
that is more difficult to elucidate in such man-
ner as to make it entirely clear to one who is
afflicted. It is a phase which is intangible, we
377
 SELF-UNFOLDMENT

might say, in that it is so difficult to express

its manifestation in words. But I want to call
the attention of the Individual to the subject
here and now and ask him to make a careful
study of it, so that he shall be able to help him-
self to conquer this most subtle of all intel-
lectual "Lions."
Vanity Between Sexes
I believe I am strictly within the realm of
Facts when I say that Men advertise their
Intellectual Vanity as much by their attitude
toward Women as in any other way.
A vain man invariably depreciates women.
He betrays the fact constantly that he has
little or no respect for the intelligence of
women. He looks upon them as his inferiors,
and in most instances in every sense of the
word. His vanity is offended if they do not
recognize his self-assumed superiority and
pay him deference accordingly.
The vain man likes to exploit himself in
the presence of women. He never listens to
them, except when he is the subject of their
consideration. It is a real work of education to
bring such a one to the point where he is
willing to understand and respect women, and
378
 INTELLECTUAL VANITY

to enter into a working association with them

upon the basis of mutual understanding, mu-
tual respect, and mutual and whole-hearted
fellowship.
Men and women should be Companions in
every sense of the term-socially, morally,
philosophically, scientifically, as students,
and as fellow workers in a common cause.
They should look upon each other as equals,
and treat each other in the same way. They
should not preen themselves in each other's
presence, but treat each other with real defer-
ence and respect.
However, it is a real and a difficult labor to
instill this idea into the Consciousness of a
vain man, and to bring about the desired
result. No less is it a difficult work to bring
vain women into such a relationship.
It is not quite fair to say, in general, that all
the fault, or difficulty, is due to the Intel-
lectual Vanity of Men. Some of the real diffi-
culties to be overcome rest with the Beloved
Ladies, who also have Vanity of Intelligence,
expressed in a less obtrusive but nonetheless.
effective manner in a form of Timidity.
Perhaps you have never thought of Timid-
379
 SELF-UNFOLDMENT

ity as an expression of Vanity; but study it

from that angle in this connection. It is a
phase of Fear. Fear of what? Fear on the
part of the Individual that he will fail to make
a good impression, or that he will not give a
good representation of himself, or herself.
What is that but an indication of Vanity?
Timidity, in this case, is a combination of
Fear and Vanity.
One of the stumbling blocks in the way of
mutual understanding between men and wom-
en is the timidity of women in the presence of
men. Usually when women meet together
without men they are a perfect cyclone of
talk. There is little timidity or backwardness
among them; and they express themselves as
fluently, gracefully, logically, and intelligent-
ly as men. But very frequently you will find
that the moment a man is admitted into their
circle they become as silent and as dumb as a
lot of mutes, yield the floor to the man, and
listen with rapt attention to whatever he may
say. In this is manifest a passive angle of In-
tellectual Vanity.
Mind now, I have not said this is always true.
I saidfrequently it is so.
380
 INTELLECTUAL VANITY

There are men and women who manifest

their weakness of Intellectual Vanity in the
positive, aggressive forms and phases; there
are other men and women who manifest it in
the passive, non-aggressive forms and phases.
But, in general, it will be found that the pos-
itive, aggressive forms are manifested more
by the men, while the passive, non-aggressive
phases are more evident among the women.
When men and women learn to respect each
other, and become worthy of that mutual re-
spect in an intellectual sense, put away that
character of sentimentality which forever
stimulates the sex consciousness when they
meet together in the interests of society, busi-
ness, study, or for any mutual purpose, and in
all their relations meet upon the level of equal
human beings, it will mean the beginning of
a new era in the Psychical Evolution of the
Western World-which means also a new era
throughout the entire world.
There is no single index which marks the
status of a people so perfectly, in an evolu-
tionary sense, as the position which they ac-
cord their women. History tells this story on
every page throughout the ages past. It will
381
 SELF-UNFOLDMENT

tell it on every page of future history.

Natural Science, recognizing all the nat-
ural differences between men and women
arising out of the sex principle, and without in
the least attempting to interfere with or min-
imize those natural differentiations, stands
for Intellectual Equality of the sexes, and ac-
cords to Woman her rightful place as a Conl-
panion in every phase of human life and re-
lations.
The intellectually vain Individual-wheth-
er of the aggressive, positive type or the pas-
sive, non-aggressive type-should engage in
single and mortal combat with the "Lion of
Intellectual Vanity which crouches in front
JJ

of him, until he has whipped it into perfect

submission, before he assumes to stand as an
exemplar of Self-Mastery. Otherwise he will
be one who misrepresents the Constructive
Law at every turn and angle of his life. The
armor of his moral nature is weak; it is in
need of repairs.
There are other phases of Intellectual Van-
ity than those thus far considered.
It is not possible to elucidate all the various
forms and phases; but I hope enough has been
382
 INTELLECTUAL VANITY

said to enable any Individual of average In-

telligence to determine his own status, insofar
as Intellectual Vanity may constitute one of
the barriers to be overcome.
And I sincerely hope that the matter has
been put in such form as to impress every
student of Self-Unfoldment with the import-
ance of the subject.
APPLICATION
1. Take this subject home with you into
your Consciousness; and in the light of your
best knowledge study yourself until you are
able to identify every expression of Intellect-
ual Vanity in your character. Then through
the power of a noble inspiration lift yourself
to a plane of Growth and Unfoldment where-
in such deformities do not exist.
2. Make a further analysis of the subject
and see how many additional phases of the
subject you can discover.
3. Pass yourself in review before the tri-
bunal of your own Intelligence; you will find
the experience most illuminating.
4. Your self-examination, honestly made
with right motives and purposes, cannot fail
to be of the utmost value to you, and should
go a long way toward your development of
383
 SELF-UNFOLDMENT

that quality of Humility that is the beginning

of true Wisdom.
5. Answer these questions, truthfully, to
the best of your knowledge and ability:
(a) Do you express yourself, in your re-
lations with others, in what might well be de-
fined as a most "Obtrusive Personality"?
(b) Do you live and move and have your
being in the personal pronouns "I, Me, Mine,"
and does the entire world seem to you to re-
volve about that center? Does Boastfulness
manifest in this way?
(c) When you talk business, do you put
yourself first and the business a poor second?
(d) When you talk philosophy, does your
personality predominate to such an extent that
the philosophy is but a secondary considera-
tion, and you the chief objective point, in
your own mind?
(e) When you are in the midst of social
surroundings, do you find little or no
pleasure, save and except as attention is
centered upon you, and what you do, and what
you say, and what you think?
(f) Do you seem unable to lose yourself
for an instant in an unselfish interest in others?
384
 INTELLECTUAL VANITY

(g) Do you convey the impression that

you are forever thinking of just how your in-
terests are going to be effected?
(h) Does everywhere stand out the Obtru-
siveness, the "Irrepressible You" to such an
extent as to mar all the beautiful traits of an
otherwise genteel and gracious character?
(i) Are you dogmatic in your speech and
manner?
(j) Are you extremely sensitive to sugges-
tions, advice, help, etc.?
(k) Do you realize the fact that Intellectual
Vanity is one of the deep-seated causes in the
background which impels Individuals, first, to
the critical Attitude of Soul, and thence to the
indulgence of personal Criticism?
(1) Are you voluble? Are you aware of it
in yourself? Are you aware of it in your
friends and associates who are afflicted with
it?
(m) To what extent do you manifest Ego-
tism in "hatred" and "bitterness" against an-
other Individual on account of his or her re-
ligion or membership in any Church or Or-
der? Does egotistic intolerance cause you to
feel hatred or bitterness toward any of your
385
 SELF-UNFOLDMENT

family, friends, or associates, or even fellow-

workers?
(n) What is your attitude toward the
equality ofthe sexes?
6. When you have answered these questions
to your own satisfaction, begin then to trans-
mute the various defects of your character in-
to the opposite characteristics which will rep-
resent a balanced, poised, self-controlled In-
dividual.
7. To the extent that you become just that-
in spirit and in truth-to that extent you there-
by accelerate your own Growth, Development,
and Unfoldment, and become a true Exemplar
of the Law of Constructive Self-Mastery,
which leads to Self-Completion and Ultimate
Happiness.

386
 CHAPTER XX

THE CRITICAL ATTITUDE

I want to make this article a "Soul-Search-

er"--one that will impel every reader of these
words to tum the Searchlight of Conscience
upon himself, or herself, as the case may be;
and, under the X-ray of Rational Intelligence,
locate every fracture or lesion in his or her
Mental and Moral Constitution.
By Critical Attitude is meant the attitude
of finding fault with and cruelly picking to
pieces the lives and characters of our fellow-
men.
While criticism is found, in general, among
both men and women, it is, perhaps, more
specifically a characteristic and habit found
in the women. For some reason or other, it
seems to give women a satisfaction and pleas-
ure to pick out the faults and defects of others'
characters, even though these others may be
their own friends, associates, or even members
387
 SELF-UNFOLDMENT

of their families. It seems to be an alluring,

enticing, and even seductive temptation to a
great many members of the feminine element
of human nature. And this is deeply regret-
table, because it casts such a blight on the
character as to definitely mar its beauty.
Criticism is one of the most destructive fac-
tors in the evolutionary path of soul growth.
It involves disloyalty, intolerance, and the
practice of judging one's fellowmen -which
no Individual has a moral right to do. Every
human Intelligence is charged by God, or Na-
ture, with the obligation to live his life ac-
cording to his own standard of Equity, Jus-
tice, and Right. Each Individual's standard is
different, according to his degree of knowl-
edge and development. Thus it stands to rea-
son that no one Individual can understand, ap-
preciate, nor govern the standard of any other
Individual, because he is in no position to
know what it is.
There is an aspect to the subject of Criti-
cism that ought to be especially interesting to
those who have never before observed it. It
should also be of help to those who are honest-
ly and earnestly endeavoring to align them-
388
 THE CRITICAL ATTITUDE

selves with the Constructive Principle of Na-

ture in Individual Life. It was discovered
many centuries ago by one of the Wise Masters
of The Great School, in Chaldea. It seems to
have been rediscovered by one of our modern
psychologists, who expressed it somewhat af-
ter this fashion:
"The critical attitude of mind arises nat-
urally from the consciousness of one's own un-
worthiness. The Individual who finds pleas-
ing employment in criticizing those with
whom he associates, thereby-if he did but
know it-advertises his own imperfections of
character and demonstrates the justice of his
own condemnation."
In this connection a strange discovery has
been made-that the Individual who seems to
consider it a mark of distinction to be con-
sidered "critical," almost universally sees in
his associates the very faults and defects of
character which most deeply mar the beauty
of his own character.
In other words, it seems to be a law of life,
that we are able to see most clearly in others
the flaws that are most glaring in ourselves.
We see in others the reflection of those faults
389
 SELF-UNFOLDMENT

and defects which predominate in ourselves.

Stated in another form-to the "critical"
Individual, his associates are but so many
mirrors wherein he sees most vividly reflected
the flaws, defects, faults, and deformities of
his own character.
Therefore, every time an Individual in-
dulges in criticism he betrays his own faults,
defects, smallness, and narrowness of charac-
ter. Not a very pleasant thought, is it?
When a critical Individual indulges in this
destructive pastime, consciously or uncon-
sciously he assumes an attitude of self-right-
eousness and does his criticizing from an ele-
vated and exalted angle. He may do this un-
consciously; but at the same time he derives
gratification from the self-righteous attitude
and in feeling himself better than and above
the other person.
The Critical Attitude might be likened to
that species of worm which bores its way into
the hearts of plants, destroys the vital, inte-
grating centers, and finally kills them. The
essential lives of the plants are eaten out and
destroyed by the worm.
Criticism accomplishes the very same thing
390
 THE CRITICAL ATTITUDE

in the human Soul, or Intelligence.

The critical Individual begins by criticiz-
ing the dominant traits of another's character.
He may do this, assuming, and perhaps
believing, that he is "analyzing the character."
The footing is gained. The process of "bor-
ing" is begun. Gradually, and perhaps un-
consciously, he continues the "analyzing"
process, boring deeper and deeper, continuing
on and on, until eventually he bores into the
personal interests and affairs of his victim.
He loses sight of any constructive motive. He
progresses in his boring process. Then he be-
gins to find fault with everything the Indi-
vidual says or does. He exaggerates and places
a wrong construction on all the Individual's
words and actions, until his own soul becomes
filled with resentment and discord. The worm
of criticism has bored its way into the Soul.
Then begins the eating process.
The critical person begins to dwell on the
faults of his fellow associates, enlarging and
exaggerating them until he no longer can see
any good in their characters. The more he
thinks of, and dwells on, the associate's faults
and defects, the more resentful, irritable, and
391
 SELF-UNFOLDMENT

critical the Individual becomes. This attitude

continues until he finds himself unable to con-
trol the outward manner and manifestation of
his worm-eaten soul. He becomes disagree-
able, unkind, crabbed, and sour of disposition
toward the criticized person; and at this point
his vital, integrated center is eaten into by the
boring worm of criticism. If the critical at-
titude continues the Individual becomes crit-
ical of anything and everything, and all hu-
manity, and he becomes a victim of the De-
structive Principle in Individual Life. He
becomes blocked on his Road of Self-Unfold-
ment.
Is there any more pitiful sight in all the
world than an Individual whose soul is filled
with criticism and whose entire speech and
manner betray it? No wonder they are so
generally shunned by their fellowmen. They
are one of the tragedies of life.
The critic generally makes mountains out
of molehills, instead of making molehills out
of mountains. He makes a mountain of defect
out of a slight fault in character; instead of
making a slight fault of character out of a
marked defect, and thereby manifesting char-
392
 THE CRITICAL ATTITUDE

ity, good will, sympathy, and broad under-

standing.
But in all of this, he does more damage to
himself and his character than he does to his
fellowman. He weakens his own character,
mars the beauty and wholesomeness of his
soul, and shuts himself out from the sunshine
and wholesomeness of the companionship, as-
sociation, and friendship of constructive so-
ciety.
Stop and think over this carefully, and see
if you can discover the psychological key to
the explanation.
Why is it that we are so apparently obliv-
ious to our own faults and imperfections, and
yet are able to observe them with such clear-
ness and minuteness in others? Why is it that
we condemn them so unmercifully in our
friends and associates, and treat them in our-
selves as if they were virtues and marks of
distinction and loveliness?
Why is it that our "objective" vision is so
perfect while our "subjective" vision is so de-
fective? Why?
Does not this aspect of the subject give a
very different understanding of the "critical
393
 SELF-UNFOLDMENT

Mind"?
Surely it would seem that most of us who
have been congratulating ourselves on the fact
that we are "critical," and boasting of that
fact in the presence of others, as if it were a
virtue, instead of a vice, should tum the
searchlight of analysis upon ourselves.
The psychology of Criticism is something
the habitual critic seldom knows anything
about. He despises every other critic on earth
but himself, without knowing exactly why,
except that such a spirit offends his sense of
justice, as well as that of common courtesy.
He knows that there is something about the
critical attitude that is not right. But he is the
last creature on earth to realize it in himself
He does not hesitate to pass judgment upon all
who come within the range of his observation,
and he does so only upon the basis, of his as-
sumed intellectual superiority. He does not re-
alize that in so doing he advertises to all the
world his unbounded egotism and intellectual
vanity.
If such an Individual could but know the
impressions he makes upon others-and, most
of all, upon those he most severely criticizes-
394
 THE CRITICAL ATTITUDE

he would be humiliated into the dust.

There is no phase or manifestation of In-
tellectual Vanity which misrepresents the
spirit of tolerance, growth, and unfoldment
more radically nor destructively than that of
the critical attitude of soul toward one's
friends, family, associates, and fellow workers.
There is no element of human character
which more justly deserves condemnation
than that which inspires the Critical Attitude
of Soul and leads to expression in personal
Criticism. The personal Criticism finally be-
comes a habit which the Individual finds quite
as difficult to overcome as the habit of drink,
or overindulgence in food, or that of any other
nature which grows out of personal in-
dulgence.
If you will closely study the literature of
Natural Science and The Philosophy of In-
dividual Life, you will observe the fact that
it provides a basis for a searching course of
study in Self-Analysis.
This basic fact should not be overlooked
nor lost sight of in the course of one's efforts
to accomplish the tasks set for him in the lines
of his own unfoldment and growth.
395
 SELF-UNFOLDMENT

Some Individuals make it a course of crit-

ical analysis of others, with no application
whatever to Self. To whatever degree this
may be true, it exemplifies the exact antithesis
of Self-Unfoldment. To whatever extent it is
true, it stands for the Destructive Principle
in Individual Life, and will inevitably result
in the psychical paralysis of every Individual
who persists in following that course.
It is not only permissible, but one of the
distinct and definite purposes of the study of
Natural Science and the Philosophy of Indi-
vidual Life, that therein the Individual stu-
dent shall analyze himself as "critically" as
possible, for the distinct purpose of discover-
ing every defect of character-not that he may
condemn himself, nor exploit his imperfec-
tions; but solely that he may know where and
along what lines, to direct his personal efforts
in order that he shall, in the shortest measure
of time, overcome the defects of his own char-
acter and stand before the world "a just and
upright man," or woman, and as such, exem-
plify the real Attitude of Soul which conforms
to the Constructive Principle of Nature in
Individual Life.
396
 THE CRITICAL ATTITUDE

But even here it is possible for one to be-

come a "hyper"; by which is meant an extrem-
ist. In other words, it is possible for one to be-
come hyper-critical of himself, as well as oth-
ers. He may become hyper-sensitive to his
own limitations, and experience much unhap-
piness as a result thereof.
In the matter of Criticism, one should be
critical of himself, but never critical of others.
And while he should be critical of himself, he
should never become hyper-critical. If he does
he is sure to become morbid and discontented.
Such an attitude leads to discouragement, lack
of self-reliance, and failure.
If the spirit of criticism, and the critical at-
titude, must be gratified, let it be Self-criti-
cism alone, and never that of others. To that
end it will help you if you will but remember
that a Critical Attitude of Soul is but a very
obvious evidence of intellectual vanity, and by
no means a thing of which to be proud. And
it will help you still more if you will remem-
ber that the things for which you criticize
others are but the reflections of yourself
which you see in them.
Weare most deeply offended only by those
397
 SELF-UNFOLDMENT

things wherein we most deeply offend.

What a paradox in human nature!
It is not altogether a pleasant task to ana-
lyze the destructive elements of human nature,
nor to dwell at length upon that side of the
great Problem of Individual Life. It is more
often than not a thankless job, and one which
elicits considerable criticism from others. In
this, I have not been exempt.
Some people do not like to be reminded of
the fact that they are anything short of perfect.
Some Individuals claim, not without a faint
glimmer of Intelligence and a suggestion of
logic, that whatever has a tendency to excite
the emotion of Fear is in itself destructive.
They assert, with superb dogmatism, that the
"Destructive Principle of Nature in Individ-
ual Life," as elucidated in Volume Two of
Natural Science and the Philosophy of Indi-
vidual Life, has done an immense amount of
harm, by holding up to observation the de-
structive elements of human life. They claim
that this has caused many readers to fall under
the blighting influence of Fear. Perhaps so.
"He who criticizes, be he ever so honest,
must suggest a practical remedy or he soon
398
 THE CRITICAL ATTITUDE

descends from the height of a critic to the

level of a common scold."
Had I failed to give the world the other
-the constructive-side of the great problem,
namely, the "Constructive Principle of Na-
ture in Individual Life, " there can be little
doubt that some readers might have become
confused, and I might justly be subject to
criticism.
But with both sides laid before the Indi-
vidual clearly and simply, there is not the
slightest reason for any such results as those
to which reference is made.
The logic of the problem may be gathered
from the following hypothetical incident:
A lady is the mother of a son whom she
never allows to know anything about the dan-
gers of life. When he is grown, it becomes
necessary for him to assume his place of re-
sponsibility in the world. His first duty is that
of making a journey through a most dan-
gerous country, of which he has no informa-
tion-because it is dangerous.
The wise mother knows of the dangers, be-
cause she has lost a beloved husband and
three sons, who endeavored to travel the same
399
 SELF-UNFOLDMENT

journey. But, true to her philosophy of "All is

good, and there is no danger"-she bids her
boy goodbye, and sends him off to sure death.
The question arises: Is she justified in thus
concealing the facts from an ignorant boy who
needs to know them in order to save his own
life?
It seems to me that any sane mother, father,
sister, or brother, who would permit a boy to
go forth into the world under such conditions,
withholding from him the facts of Nature,
however dangerous they may be, is nothing
short of criminal.
In the event of the boy's death, as a result
of their intentional concealment of the Facts
ofNature, who is responsible?
I should be glad to have anyone devote hinl-
self to the solution of the problem pro-
pounded.
Volume Two of The Philosophy of Indi-
vidual Life merely states to the reader the
Facts of Nature-not to frighten him, but to
enable him to walk the way of Safety, and
avoid the dangers. I am willing to take all the
consequences--even the scolding of my self-
appointed critics-and have not the least
400
 THE CRITICAL ATTITUDE

"Fear" of condemnation of any intelligent

man or woman, who is capable of understand-
ing the first principles of Logic, or the mean-
ing of Personal Responsibility.
But again I say, it is possible for one to be-
come a "hyper." And so, it would be possible
for one to go to extremes in the presentation
of such a theme as "The Destructive Prin-
ciple ojNature in Individual Life. "
It also may be possible for one to dwell too
much upon the dangers of life, the obstacles
of Self-Unfoldment, and the Lions on the
Pathway to Self-Mastery-and thus become
morbid under the effects ofjear.
In like manner, it is possible for an Indi-
vidual to dwell too much upon the subject of
his own weaknesses, faults, and shortcomings,
and grow discouraged. One should put forth
effort in Self-Analysis, until he has discov-
ered each and everyone of these-not that he
should grow fearful of them, but that he may
adopt such a course of Life and Conduct as
will overcome them.
In this manner only can he ever attain the
goal of Self-Completion and Self-Mastery.

401
 SELF-UNFOLDMENT

APPLICATION
Let me give you a gentle hint that may be
of service to you in helping you to determine
your own status in regard to the problem of
Criticism and wherein it is more than likely
you will find yourself wanting.
1. Have you reached a point in your own
unfoldment and development where you have
absolutely overcome the critical attitude of
mind and soul toward your friends and asso-
ciates? This includes not only the members of
your own immediate family, and your neigh-
bors, but all with whom you come in contact.
2. Have you absolutely overcome the de-
structive habit of Criticism? Have you yet
arrived at that point in the line of your own
personal unfoldment where there is no longer
any pleasure or satisfaction in mentally pick-
ing to pieces the characters of your family,
friends, and associates, and seeing how many
reprehensible characteristics you can find?
3. From this day forward, place a triple
guard upon your tongue to see that not a word
of Criticism, unkind or harsh judgment shall
ever pass your lips concerning anyone in your
family, among your friends, associates, and
402
 THE CRITICAL ATTITUDE

fellow workers.
4. Fill your consciousness with the unalter-
able purpose, in the future, to search only for
those elements of character in your associates,
family, and friends, which merit your hearty
approval and cooperation.
Unless you can do this, you can mark it
down as one of the inevitable and indubitable
Facts, that you cannot pass this old Lion on
the Way until you have solved your problem
-the problem of Criticism-just plain, or-
dinary, ugly, inexcusable, and destructive
Criticism.
S. Keep in mind the fact always that you are
under the critical observation of others who
still are ignorant of the destructive effects of
Criticism-and conduct yourself accordingly.
6. If, in future, you find yourself indulg-
ing in the habit, or the practice, or the de-
structive attitude of Criticism, I hope I have
made the destructive nature and effects of it
so manifest and potent that you cannot so in-
dulge yourself innocently or ignorantly, nor
without fully anticipating the destructive re-
sults-to yourself as well as to those who are
the victims of your folly.
403
 SELF-UNFOLDMENT

7. Now-how do you like it? How does it

strike you? Are You guilty or not guilty?
"Does the shoe fit you?"
Be honest now-honest with yourself.
8. Endeavor each day to progress along the
way opposite to that of the Critical Attitude.
Endeavor to enlighten yourself and make
yourself acquainted with the part of the Road
of Kindness and Tolerance that will take you
safely and soundly to the Land of Liberty and
Light.
9. Be not alarmed; do not lose courage;
neither grow faint with fear nor weak with
fright; and lie not down beside the Road.
10. "The yoke is easy, the burden is light"
for him who has the Courage, the Persistence,
the Determination, and the Strength to be up
and On His Way.

404
 CHAPTER XXI

LOYALTY

My hope is to bring the vital importance of

the principle of Loyalty so closely home to
each and every Individual as to enlist his ac-
tive and earnest sympathy and cooperation,
and set in motion the irresistible power of con-
structive influences which shall overcome the
destructive effects of the poison of disloyalty,
as far as it has found lodgement in his Con-
sciousness.
1. Loyalty: The Unwavering fidelity of an
Individual to his own standards and ideals of
the great Principle of Right in its relation:
(a) To any work or cause with which he
may be associated;
(b) To his fellowmen;
(c) To himself as an Individual Intelli-
gence.
2. Loyalty: The active, continuous, and
unwavering purpose, intent, and effort of the In-
405
 SELF-UNFOLDMENT

dividual to discharge his Personal Responsi-

bility as,
(a) To exemplify his unqualified allegi-
ance to any cause he has espoused;
(b) To demonstrate his sympathetic con-
sideration for and confidence in his associates
therein;
(c) To command his own self-respect.
These definitions of The Great School are
definite and distinct. The first is general, all-
inclusive; the second more specifically appli-
cable to the Individual.
The terms of both definitions are certain
and clear to every Individual who is sufficient-
ly versed in the English language to under-
stand the meaning of the words employed.
It does not seem that there could very well be
any uncertainty in the mind of any person as
to exactly what meaning is intended.
But the experiences of Individual Life are
so varied, so numerous, so complicated, and
so vitally important that it is often exceeding-
ly difficult to know, with absolute certainty,
when an Individual has fulfilled all the con-
ditions of Loyalty in practice.
In a given incident of his life he may be
406
 LOYALTY

able to feel absolutely certain that he has ful-

filled condition number one, and possibly also
number three; and yet, deep down in the se-
cret chambers of his inmost Soul, he may be
uncertain as to his complete fulfillment of
number two.
The problem of Loyalty is one that has
caused much anxiety and some uncertainty
among students of human nature.
General principles may be obtained and
understood by those who have the Intelli-
gence, Courage, and Perseverance to make a
study of them. But every general principle,
to be of value to the Individual, must be ap-
plied by him to the specific details, incidents,
and experiences of his own life. And it is
the effort of the Individual to make the per-
sonal application of the general principles
that leads to his own Self-Unfoldment and
Self-Mastery.
1. When an Individual associates himself
with any work, or cause, he immediately ob-
ligates himself to Loyalty. He fixes upon
himself the responsibility of fidelity and al-
legiance to the work, or cause, to the best of
his knowledge and ability at all times. Each
407
 SELF-UNFOLDMENT

Individual has his own ideal and standard

of the principle of Right. He must apply
these in their relation to whatever work, or
cause, with which he may associate himself.
This means that he must give the best of his
time, attention, energy, ability, and Intelli-
gence to it, as far as conditions will permit. It
elicits his help at all times for the good of the
thing he has espoused, and to defend it against
damage of any kind. It calls for the best there
is in him; and because of his association with
it, it becomes his responsibility to answer the
call.
2. An Individual owes loyalty to his fellow-
men. It is his responsibility to be frank, hon-
est, sincere, and above-board with them. It
is his responsibility to serve them at all times,
in any possible way, and even at the risk of
losing their friendship. It is his obligation
to defend them, fight for them, and even to
die for them, if circumstances and conditions
demand. It is part of his liability to exempli-
fy fidelity and allegiance to his own standard
and ideals of the principle of Right in its
relation to them.
3. And an Individual owes loyalty to him-
408
 LOYALTY

self as an Individual Intelligence. In dealing

with ourselves as Individual Intelligences, we
must prove our loyalty by living always ac-
cording to our highest standard and ideal of
Equity, Justice, and Right, to the best of our
knowledge and ability at any given time. We
must live in such honesty, sincerity, righteous-
ness, and truthfulness that we may command
our own self-respect and feel the sense of deep
satisfaction with ourselves and our efforts.
We must receive the suggestions, kindly criti-
cisms, and kindly services of others in the
spirit of appreciation and gratitude-for
these will help us to know and understand
ourselves the better. We owe to ourselves, as
individual souls, the kind of loyalty that will
always impel us to exemplify allegiance and
fidelity to our own highest concepts of the
principle of Right. Only through such loyal-
ty can we maintain a deep respect for Self.
This is Loyalty as a general principle. But it
seems fair to assume that there are some In-
dividuals who would be benefited by a crit-
ical study of the subject of Loyalty from the
viewpoint of their own personal experiences.
It would be very difficult, ifnot impossible,
409
 SELF-UNFOLDMENT

to anticipate each and all of these; only the

most common, most obvious elucidations can
be made in an article such as this.
The Loyalty necessary for a student of Self-
Unfoldment to exemplify is such that any
failure to exemplify its spirit in the personal
relations could not fail to result in anything
but defeat and in a retarding of the seeker's
progress.
Thus, in making application of this ethical
principle to yourself as a student of Self-Un-
foldment, it absolutely eliminates criticism in
every respect, as the term generally is under-
stood and employed. As a student of Self-
Unfoldment, you have no moral right to criti-
cize your family, neighbors, friends, nor any-
one with whom you associate, nor to engage
in any critical discussion or judgment of any
of your fellow beings. If, perchance, you
should come to feel that anyone of your fam-
ily, or friends, or neighbors, or associates, had
fallen into ways--either of thought, speech,
or conduct of life-that were likely to reflect
discredit upon someone else, it is your solemn
Duty to go directly to him or her personally,
and in the spirit of friendship, fellowship,
410
 LOYALTY

fraternal sympathy, and good will, lay the

entire matter frankly and kindly before the
Individual concerned.
The discussion of such matters with anyone
other than the Individual concerned, is a
breach of personal loyalty; except as occasion
might arise where the wisdom or unwisdom
of approaching the Individual at all, might
justify you (who knew the facts but did not
feel able alone to determine the results) in
calling a trusted Friend into counsel, for the
sole purpose of obtaining the benefit of his or
her wisdom and judgment upon the question
of what, under the particular conditions and
circumstances, would be the best way to bring
the matter to his, or her, attention, if at all.
But in no event would it· be morally right,
nor loyal to the Individual concerned, to call
in any third party under any other circum-
stances.
In fact, never should you go to any other
Individual whomsoever with any such matter,
nor with any subject of criticism,-until after
you have gone first to the Individual himself,
and in the spirit of friendship, brotherly af-
fection, and good will, have laid the matter
411
 SELF-UNFOLDMENT

frankly and kindly before him or her. You

may find him or her antagonistic to your help;
but that does not interfere with your respon-
sibility.
Anyone who is unwilling to have his atten-
tion called to any matter that is of vital im-
portance or interest to himself, his work,
friends, or associates (by any other member
of his family, a friend, or an associate who
does so in the right spirit) is clearly out of line
with a wholesome or constructive attitude.
His or her unwillingness thus to receive the
honest and well-meant admonitions or sug-
gestions of a member of his or her family, or
a friend, or an associate (who approaches hinl
or her in the spirit of friendship and good
will) is an evidence of "sensitiveness" which
is but another name for "intellectual vanity"
or "egotism," either of which is a big "lion"
on the road of his or her growth, development,
and unfoldment.
And anyone who is unwilling to go directly
to a member of his or her own family, to a
friend, or to an associate (and in the spirit of
Friendship, Kindness, and Good Will, tell
him or her frankly of anything in his or her
412
 LOYALTY

life and conduct which might cause injury)

is lacking in the quality of Courage required
of everyone who is sincerely seeking Self -
Unfoldment.
In other words, such an one is just an or-
dinary "Coward" and in no sense possesses
the right attitude necessary to the accomplish-
ment of Self-Unfoldment and Self-Mastery.
Loyalty eliminates gossip. It seems to be
a characteristic of human nature to want to
"gossip" about matters and things which do
not concern those who do the "gossiping."
This is most unfortunate, and most unlovely.
It is so recognized and admitted by virtually
everybody-and yet, the practice is so general
and so almost universal as to invoke a plea of
"guilty" from perhaps nine out of every ten
grown-up men and women, taken at random.
It is one of the fields wherein dis-loyalty is
blatantly practiced; and it presents a vital
problem to the student of Self-Unfoldment.
Among the problems of Loyalty which seem
to have been most difficult for many Individ-
uals to solve has been that of Secrecy and
Discretion. An understanding of these is vi-
tally important to the welfare of any Cause,
413
 SELF-UNFOLDMENT

or work, and to the well-being of the Individ-

uals connected with it, as well as to their daily
personal lives. A knowledge and exemplifi-
cation of them in a definite and specific sense
is necessary for unfoldment and growth.
Throughout the past, there has been an in-
equality between men and women in many
lines of work and in organizations of various
kinds. There remains an open question as to
the justice of this; but that is neither here nor
there so far as this article is concerned. The
fact of interest is that there has been an in-
equality.
One of the conditions that seems to have
stood in the way of the equality of women is
their seeming inability (or unwillingness) to
loyally keep a secret, respect vital and sacred
confidences, and exercise the quality of dis-
cretion necessary for the protection of the
work or cause with which they are associated
and of those Individuals with whom they are
associated and to whom they should be re-
sponsible.
Please note that I have said "inability (or
unwillingness) ." I am not willing to concede
the "inability" of women in these vitally es-
414
 LOYALTY

sential qualities and qualifications. I am rather

inclined to the conviction that their failure
heretofore in these vital and essential qualities
and qualifications of character have been due
to their unwillingness, rather than to their
inability to keep a secret or respect a confi-
dence.
While this statement is made, it is not meant
to convey that women alone are violators in
this regard. There are plenty of men who also
fail in this application of loyalty; but the
failure has seemed to be predominant among
women, in the past. I

Then again, fear of secret, mysterious, or

unknown dangers is not a prominent ingre-
dient in the character of the average American
citizen. It is almost impossible to impress men
and women of this free and independent
country, with the idea that there ever is any
real cause for care and caution in regard to
any work, or cause, or organization, as well as
Individuals, with which or whom they may be
associated.
Weare all too careless, too unconcerned,
too thoughtless, too skeptical, too indiscreet,
too open-and-above-board, too insensible to
415
 SELF-UNFOLDMENT

the demands of Personal Responsibility, and

altogether too much inclined to consider light-
ly and treat as unimportant many things that
are of the utmost vital importance to the suc-
cess of any Cause, or Wark, we have espoused.
And in this it is not and has not been the
women alone who have proven their lack of
understanding, their want of discretion, their
unwillingness to guard the secrets and vital
confidence reposed in them.
On the contrary, some of the most senseless
indiscretions and betrayals of confidence have
been committed by men whose Intelligence
and Loyalty should have been beyond ques-
tion.
Under the general heading of "Discretion"
there are likely to arise an almost unlimited
number of conditions, incidents, and experi-
ences, which call for the exercise of the
highest quality of Intelligence, wisdom, tact,
diplomacy, caution, thoughtfulness, and
consideration; and every Individual seeking
Self-Unfoldment should be on guard
constantly so that he may not be taken
unawares or by surprise and thereby prove
himself disloyal in his words or actions.
416
 LOYALTY

With these facts in mind, it would seem

almost impossible that any Individual ever
should go astray in the exemplification of
Loyalty, or should ever betray any trust or
confidence reposed in him by any Work, or
Cause, or Individual.
But they do. And it is just here that vol-
ubility enters into the picture and works sad
havoc. It is here at this point that men and
women, even the most intelligent, fail. They
like to talk. They like to appear learned and
wise. They like to seem to know all persons
and all things that are going on about them.
Because of this, voluble people are likely to
talk of many things concerning which their
lips should be forever sealed. This is not be-
cause of any deliberate intention to betray any
trust reposed in them, nor because of any
real desire to injure any cause, or any persons.
It is only because they cannot or will not deny
themselves the pleasure of talking. And in
their forgetfulness they also forget the prin-
ciple of Loyalty, and its exemplification in
their daily life and living.
If you would be Loyal, beware of volubility
in yourself. Beware also of all who are afflic-
417
 SELF-UNFOLDMENT

ted with it.

But if, by chance, you must talk, by all you
hold sacred and true see that you avoid any
and all subjects that involve the possible be-
trayal of any confidence reposed in you in con-
nection with your work, organization, cause,
friends, associates, or family.
Under no conditions or circumstances al-
low yourself to be drawn into the discussion
of personalities, or the personal lives and af-
fairs of your family, your friends, your asso-
ciates.
Remember that this is disloyal, dishonest,
contemptible, and places you at once upon the
level of the petty and malicious "gossip" than
whom there is no more despicable man or
woman in all the world.
APPLICATION
1. This day, and throughout all the days of
this, your earthly life, observe this construc-
tive Rule of Conduct:
Never discuss, nor otherwise meddle with,
anything that concerns the personality, the
personal life, or the personal affairs of any-
one-except in just so far as the matter may
concern the success and well-being of the In-
418
 LOYALTY

dividual-and even then, go first directly to

the Individual to determine his or her own
course of action after you have discharged
your own duty to him, or her.
2. Guard as sacred all trusts and confiden-
ces reposed in you in connection with any
work, or cause, with which you may be asso-
ciated. Make it a rule never to discuss the af-
fairs of your work, or organization, or cause,
with anyone whomsoever, except insofar as
you feel convinced it will prove beneficial to
the work, organization, or cause, or enable
you to become more efficient in your work.
3. Always welcome any Friend who comes
to you in the right spirit, for the purpose of
calling your attention to anything that might
need your correction.
Do your best to make it easy for him under
such trying circumstance, and take every in-
terposition as an act of friendship on the part
of anyone who should come to you in the right
spirit, even though it might be to admonish
you, warn you, caution you, or tell you how
your conduct would seem to be out of align-
ment with your constructive Self-Unfoldment
and the right Attitude of Soul.
419
 SELF-UNFOLDMENT

4. Ask yourself the following questions:

(a) How is it possible for any student of
Self-Unfoldment who has read and studied
the subject of Loyalty and understood the
principles of life and action therein contained,
to fail to make the personal application to his
or her own life?
(b) How is it possible for any such stu-
dent to continue in the effort of Self-Unfold-
ment, and meet his or her family, friends, and
associates from day to day, without realizing
that his or her life is but a pitiful travesty of
the ethical formulary of life which every
such student is obligated to exemplify?
(c) How is it possible for the trained con-
science of such a student to lapse into a state
of somnolence so completely as to be utterly
oblivious to the demands of common honesty
and loyalty?
5. Then answer these questions for yourself
in the light of your own knowledge and
conscience.
6. Take the subject and the principle of
Loyalty home to yourself and make a careful
and searching self-investigation to determine
how far, if at all, you are wanting the "clean
420
 LOYALTY

hands and pure heart" of a true and loyal

exemplar of the Law of Self-Improvement.
7. Depend upon your "wakeful conscious-
ness" to make definite, specific, and personal
application of the general principle of Loyalty
to the individual experiences and problems of
your life as they arise during your Journey to
the South.
8. You can do it, if you but get fixed in
your Consciousness at the outset the meaning
and purpose of Loyalty and the nature and
magnitude of Personal Responsibility you vol-
untarily assume in Living a Life, and when
you get a clear understanding and due ap-
preciation of the meaning of failure on your
part.
9. Be ever on guard to make of your life
a more perfect exemplification of the prin-
ciple of Loyalty to any cause, or work, with
which you may have associated yourself; to
your fellow workers in the work, or cause, as
well as outside of it; and to yourself as an In-
dividual Intelligence or Soul.
10. You will thereby make of yourself a
constructive influence for Truth and Right-
eousness which will radiate more and more
421
 SELF-UNFOLDMENT

powerfully and forcefully as the days, weeks,

months, and even years, pass by.
11. Make your own life a worthy example
to all who travel the Road that leads to the
Land of Liberty and Light; and thus make of
it a Beacon Light to those who shall travel the
way of Self-Unfoldment now and during all
the years that are to come.
May the Friends and Helpers of those who
need be with you in your efforts.

422
 CHAPTER XXII

SELF-INDULGENCE

Self-Indulgence constitutes the background

of many perplexing problems among those
who are earnestly seeking and endeavoring to
make their lives reflect the right attitude of
soul necessary for Self-Unfoldment.
It is one of the fundamental weaknesses of
human nature which touches every phase of
Individual Character and every element of
human experience.
Out of it grow all the destructive habits of
Individual Life to which men and women be-
come addicted.
At a certain point in his progress, every
student who attains Self-Mastery is brought
face to face with the fundamental problem of
Self-Indulgence. A critical analysis is neces-
sary if he is to make any progress toward the
mastery of this fatal weakness (fatal if not
overcome).
423
 SELF-UNFOLDMENT

This it is that leads, everywhere and always,

into all kinds of habits. Every habit is ac-
quired only through some form of Self-In-
dulgence. And it always makes one a slave
but never a Master of himself.
It must, therefore, be clear to you that it
stands directly in the way of Self-Mastery.
According to the Great School, Habit is
the result of the repetition of an indulgence,
until the desire for the indulgence overcomes
the willingness to withstand it, and the Indi-
vidual becomes a victim of his own Self-In-
dulgence.
From this definition it will be observed
that there can be no good habits, just because
any habit overcomes the power of Will to
control it. Whatever destroys the independent
power of Will is destructive to the Indi-
vidual. Self-Indulgence overcomes the pow-
er of Will, and thus the Individual becomes
a subject to Self-Indulgence.
When an Individual indulges in an estab-
lished act, and repeats the indulgence time
after time, without curbing, until the desire
for the indulgence overcomes his willingness
to control the desire, he becomes an uncon-
424
 SELF-INDULGENCE

scious victim of his indulgence.

When any act becomes a habit, it means
the Individual has become a victim to it. In
becoming a victim to it, he no longer uses his
Will Power to control it. He becomes a
slave to his desire for the indulgence to the
extent that he becomes dependent upon it, in-
stead of independent.
Take, for instance, the case of an inveterate
smoker. How did he get that way? Very
likely, at some early stage in his life, he took
a dare to smoke, just to test himself. He en-
joyed the resulting sensation, and took another.
In his enjoyment he repeated the act, over and
over. This continued, on and on, and soon he
probably discovered that he had developed a
definite desire for smoking. The desire
continued to increase and become so strong
that it finally overpowered his willingness to
withstand it. Then he lost the ability to ex-
ert his Will Power sufficiently to control the
desire. And what was the result? He be-
came a victim of smoking-an habitual
smoker.
When an Individual indulges constantly
in any particular thing, act, deed, or word,
425
 SELF-UNFOLDMENT

he wears a groove, or rut, we may call it, in

his character and mind, and he continues un-
consciously to follow along in the groove. The
longer he persists in it, the deeper the groove,
or rut, becomes. And with each following
in the rut, it becomes more and more difficult
for him to exert his Will Power and get him-
self out of it. He is like an automobile
that gets into a rut in a road. The first time
it gets into the rut it is not so difficult to pull
out. But if this happens time after time, the
rut grows deeper and deeper, and it becomes
increasingly difficult to develop sufficient
power in the automobile to pull it up and out.
So it is with the Individual. The rut he
gets into becomes so deep, and the effort to
get out so great, that he loses the desire to
exert the necessary Will Power and personal
effort to pull himself out.
Every time a habit is repeated, the powers
of resistance are weakened and the Will Pow-
er lessened. The Individual no longer main-
tains mastery over Self.
There are various kinds of habits. There are
so-called trivial ones, and there are ludi-
crous ones. There are some more destructive
426
 SELF-INDULGENCE

than others. It is also true that some habits are

more obnoxious than destructive.
But every habit-whether trivial or ludi-
crous, obnoxious or repellant, inconsequen-
tial or destructive; whether more obnoxious
than destructive, or more destructive, per se,
than repellant-is a badge of servitude, just
the same.
It stands between the Individual Intelligence
and his Self-Unfoldment and Self-Mastery.
So-called trivial, inconsequential, or ludi-
crous habits are dangerous in themselves.
While they might appear to mean nothing, so
far as the morality of the Individual is con-
cerned, nevertheless it is a fact that they are
dangerous, because they form the basis of
greater and more destructive habits. Today
they may he indifferent, inconsequential, lu-
dicrous. Tomorrow they may lead to positive,
destructive conditions. The little trivial hab-
its of today slowly but surely unfit the Indi-
vidual to cope with and withstand the greater,
more destructive habits of tomorrow. They
inevitably weaken his Will Power and his
power of resistance, and make of him a victim
of Self-Indulgence.
427
 SELF-UNFOLDMENT

No one can ever achieve the goal of Self-

Unfoldment and Self-Mastery while there
yet remains in him a single habit (the result
of self-indulgence) to which he is a slave, or
over which he has not yet established absolute
and permanent mastery. All habits are the
result of Self-Indulgence and constitute a dis-
tinct bar to unfoldment and progress; and
hence must be controlled by all who seek to
become demonstrators of the Law.
To appreciate this more fully, it is neces-
sary to know that Self-Indulgence, in many
forms, is coarsening in its effects upon the tis-
sues of the physical body, as well as in its psy-
chical effect. Since Self-Unfoldment involves
a refining process all along the line, physic-
ally as well as psychically, it must be clear to
anyone (who is able to reason) that to one
who is seeking Self-Unfoldment and Self-
Mastery in accordance with the Principles
and Laws of Nature, it is a distinct obstacle
and a real detriment.
But it is not necessarily a crime, nor is it
necessarily a sin.
One may be a thoroughly good man-in
point of honesty, sincerity, humility, and all
428
 SELF-INDULGENCE

the virtues of a moral and upright life and

character-and yet he may, at the same time,
be a slave to the habit of smoking.
A woman may be a thoroughly good wom-
an-from the standpoint of outstanding mor-al
character-and yet she may, at the identical
time, be a slave to the habit of overeating rich
foods.
But it is equally true, however, that an In-
dividual cannot be a thoroughly clean man or
woman, (physically), nor be physically re-
fined, and at the same time have the tissues of
his physical body saturated with nicotine, or
alcohol, or rich foods, or coarsened by any
other form of Self-Indulgence.
And neither can he attain "Independent
Self-Mastery" while he is yet a subject to any
habit that is stronger than his own independ-
ent Power of Will.
There is another important phase of this
entire subject of Self-Indulgence. This is the
spiritual side of the problem.
Let us consider this phase of the subject as
it applies to the Individual in search of Self-
Unfoldment.
In order that those who are seeking the way
429
 SELF-UNFOLDMENT

of growth, development, and unfoldment may

obtain the broadest and most comprehensive
view of the subject, let me suggest that you
begin by reading the chapter on "Martyrdom"
in The Great Psychological Crime, page 225.
Then let us apply the facts therein stated to
the Individual who is afflicted with the habits
of self-indulgence.
It is a Fact of Nature that there are thou-
sands on the lowest spiritual plane, and even
in the magnetic field, who have "overindulg-
ed" in some habit or habits during their earth
life. They have passed into the other life
with their habit, or habits, thoroughly fixed
upon them.
In the life on the spiritual plane, they find
no means of gratifying their appetites or
"overindulgences." They therefore seek the
associations of those yet upon the earth plane
who indulge in their particular "habit," and by
establishing the closest and most intimate
relations possible with them, they are enabled
to absorb some of the magnetism of the phys-
ically embodied man or woman, and thereby
obtain some of the effects, which partially
relieves or gratifies their desires and cravings.
430
 SELF-INDULGENCE

If the Individual (who overindulges in some

of the more destructive habits of life) could
but take one clear view of his spiritual
surroundings when he is in the midst of in-
dulging himself, I verily believe it would be
a sufficient shock to cure him instantly and for-
ever, however completely he may have sur-
rendered to the habit heretofore.
The man or woman who overindulges in
anything is universally followed, or accom-
panied, by as many spiritual victims of the
same habit as can crowd themselves into his
environment, or atmosphere. They do this
for the purpose of absorbing as much of the
results of the Individual's indulgence as they
can, to gratify their appetites, or cravings, or
desires.
The constant association enables the spirit-
ual habitue, in course of time, to establish
very close relations with the earthly indulgent.
And the same close association has enabled
spiritual Intelligences to develop the subjec-
tive psychic relation in many cases.
The only way for an Individual to free him-
self from such a condition and relation is by
mastering any and all habits here and now.
431
 SELF-UNFOLDMENT

The moment the physical Individual has

mastered his habit, that moment he has broken
the bond between himself and his band of
spiritual habitues. That moment he invites
into his spiritual atmosphere and environ-
ment the clean and wholesome Intelligences
of the spiritual spheres; and if he will but
ask them to help him overcome his own per-
sonal cravings and habits, he can depend up-
on it that he will receive all the help they can
render him.
If the Individual Student will make a study
of the principle involved in the problem of
Self-Indulgence, he will need no further
urging to enable him to break any habit-
vicious or trivial-and do it at once and ef-
fectually.
Doubtless the suggestions on the subject of
Self-Indulgence, or habits, may raise a ques-
tion in the mind of the reader. I am going to
try and anticipate it:
No, God, or Nature (or Natural Laws)
does not "prohibit" the use of anything that
men and women choose to eat, drink, wear,
or absorb into their systems. God, or Nature,
is not a "Prohibition Society."
432
 SELF-INDULGENCE

In conformance with this, Natural Science

endeavors to point out, to all who have con-
fidence in its teachings, the Laws, Principles,
and Processes of Nature governing the con-
structive development of human beings.
It endeavors to point out the things that are
destructive in their effects upon the Individ-
ual, and those that are constructive, and make
clear the definite and specific effects of each,
so that the Individual may have before him
a clear and reliable chart of the two Roads,
the two Ways of Life, and a definite knowl-
edge of which leads to Immortality and Indi-
vidual Happiness, and which to Destruction
and Individual Suffering and Wretchedness.
When Natural Science has done this it has
fulfilled its mission. It is then a matter of
Individual Choice with the Individual Stu-
dent. It is his prerogative to choose the road
he will travel. Once he knows the right and
the wrong of any subject, it is thereafter with-
in his jurisdiction only to decide what he
shall do. Thereafter it is not in the rightful
jurisdiction of any school, cult, creed, dogma,
or ism, to tell him what way he shall travel.
A habit, or self-indulgence, may be an un-
433
 SELF-UNFOLDMENT

clean performance or act, but it is not a crime,

and neither should it be held an offense against
the recognized amenities of friendship.
There is something impressive in the asser-
tion that "Cleanliness is next to godliness."
And there is something incompatible between
an unclean habit, or practice, and an exalted
conception of a life of constructive unfold-
ment.
While cleanliness is not Godliness, it is not
so very far from it, because it is "next." And I
have a sort of inner consciousness, or feeling,
that it is a good thing for the Individual with
unclean habits, to "get next," as closely as
may be possible.
On the other hand, a habit which may seem
to one Individual to be unclean, may to an-
other person, not carry the stigma. And vice
versa. A habit which to one may be obnox-
ious, to another may not be obnoxious. Also,
one Individual may have a habit which is of-
fensive to his neighbor; but, the neighbor may
have one which is just as offensive to him.
While the houses in which we live may not
all of them be solely of glass; nevertheless,
there are enough glass windows and doors in
434
 SELF-INDULGENCE

all our houses through which a good many

stones might be thrown, in case of riots. It is
therefore not wise to provoke a riot.
The problem of constructive personal in-
fluence is one that demands the attention and
consideration of every seeker of Self-Unfold-
ment. He cannot ignore it and at the same
time hope to serve the best interests of the
cause of evolutionary progress in which he is
enlisted.
In our associations with our fellowmen,
there are some self-denials, for the sake of
others, which we all must be ready to make
whenever reason demands it. And we must
do it cheerfully and willingly.
And the matter of habits, or self-indulgen-
ces, even when we are convinced that they do
not injure us personally, is one of the things
involved in these self-denials.
And even though, at times, we may feel
that too much is expected of us, it is our duty
to yield a point, insofar as our personal rights
are concerned, whenever by so doing our in-
fluence for good among our family, friends,
associates, or the great world at large, that
needs our help, may be increased.
435
 SELF-UNFOLDMENT

APPLICATION
1. Subject yourself to a severe examination
to ascertain whether or not you are a victim of
Self-Indulgence, or habits, in any direction.
If so, proceed at once to "master" it. For no
one ever can attain Self-Mastery so long as he
is a subject of uncontrolled desires.
2. Look yourself over in the light of your
knowledge of the subject and underlying prin-
ciple, and with impartiality refuse to spare
yourself in any and all instances where you
alone can do so.
3. Be sure that you want, not only the truth
about yourself, but as nearly the whole truth
and nothing but the truth, as it is possible for
you to realize, free from any effort on your
part to spare yourself the shock of humiliation
likely to follow therefrom.
4. Self-Unfoldment demands of you the
rendition and formulation of such unbiased
decisions and judgments of yourself as carry
with them the responsibilities of heartaches
and disappointments,.
5. Your task will be far less difficult if you
can always have the unmistakable feeling of
assurance that the Truth alone is what you
436
 SELF-INDULGENCE

seek, and the desire to apply it to the problems

before you for the sole purpose of the more
perfect and ready solution.
6. However much you lack the Will to
throw off the shackles of habits and self-in-
dulgences which constitute bondage, or make
you absolute master of any and all phases of
Self-Indulgence, let your attitude of Soul be
one of honesty with yourself and therefore
commendable to that extent.
7. If you discover what appears to be a
tone, or undercurrent, of discouragement run-
ning through your thoughts or mind on this
subject of habits and self-indulgence, - -
Keep an unwavering and abiding faith in
the righteousness of your motives; and hence,
i!1 your ultimate victory over not alone the
habit which seems to cause you the greatest
difficulty, but each and all of the other habits
which you recognize as destructive, and of
which you still regard yourself as a subject
rather than a master.
8. If you will sincerely, honestly, and ear-
nestly diagnose your own case, you will be
able to give a just and correct analysis of your
condition and status at any given time.
437
 SELF-UNFOLDMENT

9. Keep always in your Consciousness the

fact that Self-Unfoldment is not a mere in-
tellectual accomplishment, but a distinct
growth of the Soul. Every distinct step along
the Way of Self-Mastery is, of course, pri-
marily, one of intellectual attainment.
To this end, it is your duty to obtain a clear
and firm intellectual grasp of the subject
matter involved in each and every separate
and distinct step of evolutionary progress, and
an intellectual understanding of the methods
and processes involved in its accomplishment.
10. Thus far your work is one of education,
and is distinctly an intellectual process and
achievement. But beyond this point you must
travel alone. Thenceforth your work is one of
exemplification.
11. From this point forward your effort
must be to transmute your intellectual infor-
mation into definite personal experiences. This
is no longer a mere intellectual process. It is
a work, a personal labor. It is your work, and
yours exclusively. No man can do it for you. It
is a growth, the direct result of your own
application of the principle you have learned.
12. No person can do your growing for you.
438
 SELF-INDULGENCE

Nature has made no provision for substitutes

in this branch of work. Every Individual must
do his own growing.
13. And so, if you desire to arrive at your
goal of Self-Unfoldment and Self-Mastery,
you must do your own traveling. You must do
your own walking, and climbing; you must
do the overcoming and the undergoing.
14. This is where you, a traveler on your
journey of evolutionary progress, stand today.
Don't stop; keep traveling.
15. Devote yourself to the task of making a
practical application of the knowledge you
already possess in establishing your absolute
mastery over the destructive habits and the
negative conditions you have developed.
16. Devote such time as you can command
for reading that will make possible a review
and detailed inquisitorial study of the subject
of self-indulgences. It will serve to keep your
mind refreshed; it will be of greatest service
to you in enabling you to go forward with
your development and unfoldment. It will
enable you to Live your Life and Exemplify
the Law.
17. And finally, remember this, every mo-
439
 SELF-UNFOLDMENT

ment from the time of your waking until you

close your eyes again in sleep:
You cannot attain independent Self-Mastery
while you are yet a subject of any habit or
self-indulgence that is stronger than your own
independent power of Will.
The principle involved is simple and easily
understood.
Nevertheless, it is as inflexible, immutable,
and unavoidable as Natural Law-as inev-
itable as the Decrees of the Great Universal
Intelligence-in its application to and its ef-
fects upon the evolutionary growth of the hu-
man Soul and the progress of every Individual
Student in his own personal Journey to the
South.
And it must be figured into the Time-table
and Train-schedule on which he is running, in
order to determine with any degree of ac-
curacy the time of his arrival at the Grand
Central Station in the "City of Sarras," on the
evergreen shores of the River of Life, in the
Land of Liberty and Light.
Peace and Strength be with You!

440
 CHAPTER XXIII

SELF-DISCIPLINE

Discipline means: to correct; to drill; to

train; to bring under control; to enforce obe-
dience; to improve; to establish obedience; to
educate, etc.
Self-Discipline means: to correct one's self;
to drill one's self, to train self, to bring one
under self-control; to enforce self-obedience;
to improve self, to educate self, etc.
Its synonyms are: self-correction; self-obe-
dience; self-improvement; self-drilling,' self-
training; self-education,' self-control.
To discipline one's self wisely, one must
know first wherein he is lacking and at fault,
so that he may be sure wherein he needs Self-
Discipline.
Herein is the difficult problem: How shall
one proceed to know wherein he is lacking
and at fault?
Suppose your real defect and fault were
441
 SELF-UNFOLDMENT

egotism; and suppose you had not yet come to

realize your fault; by what process could you
be brought to a knowledge of your defect?
Suppose one of your good friends who had
witnessed many manifestations and demonstra-
tions of your egotism, should come to you and
tell you plainly but kindly of your defect; and
for the purpose of impressing you, should tell
you what an ugly blot the defect made upon
your otherwise well-developed and rounded
character; what do you now believe would
be your reaction to his efforts? Would you
feel grateful to him for his interest in you, and
for his friendly effort to help you? Or, would
you resent him for his "presumption"?
I once had what I believed to be a good
friend. He was an intelligent man; and, under
most circumstances, was a gentleman. He
made friends easily, but he lost them quickly.
He had more than one defect of character;
but there was one that overtopped all the
others so far that it obtruded itself upon the at-
tention of everyone with whom he came into
personal contact. The marvel of it was that he
seemed to be utterly unconscious of his fault,
and quite as unconscious of the unfavorable
442
 SELF-DISCIPLINE

impression he made upon others.

His difficulty was Vanity of Intelligence, in
the fonn of egotism.
It seemed too bad that any man of such
fundamental capabilities should have his
whole life and all its constructive possibil-
ities ruined by such a defect of character; and,
solely for the purpose of helping him, through
Self-Discipline, to wipe this ruinous blot from
his life and character, I resolved to see if I
could help, by calling his attention to the de-
fect, and stimulating his determination to take
the matter in his own hands and eliminate the
defect. I knew that it was a most delicate un-
dertaking, and would call for the highest
quality of tact on my part; but I believed I
could reach his consciousness and understand-
ing without offending him nor forfeiting his
friendship and confidence, and thereby de-
feating my own purpose.
I invited him to take dinner and spend the
evening with me. He came, and seemed to be
in a very friendly and affable mood. Every-
thing appeared, on the surface, to be pro-
pitious.
After our dinner we went to my study,
443
 SELF-UNFOLDMENT

where everything was comfortable and we

could be alone and free from obtrusions. With
all the friendliness and gentle tact at my com-
mand, I brought the subject of our conversa-
tion around to a study of Character.
I found that we agreed as to the essentials
of an ideal Character. We agreed also in the
fact that we both earnestly desired to build for
ourselves such an ideal Character; and that we
would be most grateful to any friend who
would be of help to us along those lines. We
agreed that Egotism is one of the most
destructive and obtrusive defects of human
character; especially in men, and one of the
most common. As you can see, this brought
the subject to a point where a natural opening
was made for me to call his attention to his
most conspicuous defect of Character; and I
said:
"As one of your most loyal and affectionate
friends, may I tell you what I regard as your
most obtrusive defect of Character?" He look-
ed at me a few seconds, and then replied:
"Why certainly. I shall be glad to have you
tell me."
To assure myself of his sincerity and will-
444
 SELF-DISCIPLINE

ingness to listen to me, I replied:

"You will not regard it as a hostile or un-
friendly criticism, nor be offended?"
"By no means," was his reply. This was a
great relief to me, and I continued: "You have
some admirable qualities of Character which
have held my friendship and admiration for
several years; but you have some defects also.
Among these there is just one defect which
seems to obtrude itself over and above all
others; and that is Vanity ofIntelligence in the
form, ofEgotism. I am not the only friend who
has seen this; and I am not the only one who
has spoken of it; though I have no doubt I am
the only one who has mentioned it to you
personally."
It was a crucial moment, and I expected a
reply which, I was hoping, would be friendly
and courteous; and I watched the expression
of his face with the keenest of interest. The
first expression was that of great surprise;
this was followed by chagrin; and this by
intense anger.
Without saying a word, he arose, reached
for his hat and started for the door. At the
door he turned and said:
445
 SELF-UNFOLDMENT

"I didn't expect that you, of all men, would

deliberately insult me, especially in your own
home. It is evident that this is what you had in
mind when you invited me to take dinner and
spend the evening with you. You have called
yourself my friend. I do not want such friend-
ship. Good-bye."
I was not only surprised, but shocked. He
went his way; and, although I met him many
times thereafter, he never so much as looked
at me or spoke. And thus, through my efforts
to be of real service to him, I made an enemy;
for I learned later that he said some very bit-
ter and untruthful things about me.
This experience taught me a valuable les-
son. Since then I have never allowed the ex-
pressions of friendship from my acquaintances
to inveigle me into volunteering my services
to an alleged "Friend," under such circum-
stances. Since that experience I have waited
until my alleged friends have come to me and
asked me to point out to them their weaknesses
and defects of Character. Even then in cases I
have declined, because I felt sure I could not
accomplish anything of value, and might of-
fend instead of help.
446
 SELF-DISCIPLINE

It seems to be one of the strange paradoxes

of human nature, that even the most glaring
defect of Character is the one which the In-
dividual himself never sees. In the case above
mentioned this must have been true; although
his egotism and vanity of Intelligence obtrud-
ed themselves upon every friend and acquaint-
ance the gentleman had.
Any Individual should accept an honest
and well-meant criticism from any friend as
one of the greatest benefits that could be be-
stowed upon him. It enables him to know how
others see him and estimate his character.
But what is the good of knowing one's de-
fects of Character, unless he desires and in-
tends to remedy them? The remedy calls for
Self-Discipline. Once you know that you have
a fault or defect of Character, you naturally
want to eliminate or remedy it. But how shall
you proceed to eliminate it or remedy it?
Only by Self-Discipline.
Character Building is a business in which
we are all engaged. But I cannot build your
character for you; neither can you build mine
for me. Each of us must do his own building.
Not only this; but each of us must do his own
447
 SELF-UNFOLDMENT

designing. You must know what kind of char-

acter you are intending to build. I must know
the kind I am going to build.
This business is not like that of building
houses; for therein one man may build another
man's house. But in the business of Character
Building, Nature has so provided that no In-
dividual shall build another Individual's
character. This is because no Individual can
build another Individual's character.
This is just as true as it is that no man can
do another man's eating, sleeping, or growing;
and for the same reason-because Nature, or
the Great Creative Intelligence, has so de-
creed.
It is true, that in the course of the building
of my character, you may be able to see and
point out to me a weakness, fault, or defect;
but you cannot overcome the weakness, elim-
inate the fault, nor remedy the defect. That is
my business, as well as my responsibility.
But if I prefer to go along with a weak-
ened, faulty, or defective character, rather
than make the effort necessary to overcome
the weakness, eliminate the fault, or remedy the
defect, that also is my business; and therefore,
448
 SELF-DISCIPLINE

it is "none of your business." You do not have

to wear my character, any more than I have
to wear your clothes; and you could not if you
tried. You couldn't get into it. You might
build yourself one of your own as nearly like
mine as you could; but that would not be
mine, nor would it be like mine.
But the problem in which you are especially
interested is this: How shall I proceed to the
task of Self-Discipline, to overcome a weak-
ness of character, correct a fault, or remedy a
defect of character, once it is discovered?
APPLICATION
1. Suppose you determine that your defect
of character is that of Egotism, as is the case
with so many other well-intentioned people.
2. Your self-analysis not only has enabled
you to discover your defect of Egotism; but
your accompanying studies have enabled you
to know what are the signs, indications, or
manifestations of Egotism, in any person so
afflicted. You know that it manifests itself by
an outward attitude of self-complacency; by
an attitude of superiority; by too much talking
about oneself, and one's accomplishments and
abilities; by an attitude of boastfulness; by a
449
 SELF-UNFOLDMENT

mental attitude of "looking down" upon one's

fellows; by a disposition to ignore or belittle
the attainments and merits of others; by an
outward display of envy or jealousy toward
one who succeeds; by criticism of one's fel-
lows, etc., etc.
3. Begin your Self-Discipline with your
tendency to talk too much of yourself. Watch
yourself studiously and consistently and when-
ever you discover yourself talking about your-
self in a way to exalt yourself, check yourself
immediately and talk of other things.
4. Do this every time you catch yourself
doing the same thing, or being tempted to do
so. It will not be long until you will not have
to watch yourself so closely; because you will
soon be able to notice it every time you begin
to talk of yourself. Not only that, it will soon
become as obnoxious to you as it is to those
who have to listen to you. You will actually
grow to despise the habit of talking about
yourself; and when you reach that point, you
will have overcome that one weakness. You
will have accomplished the result through
Self-Discipline.
5. Now suppose you come to realize that
450
 SELF-DISCIPLINE

you often indulge yourself in criticizing your

friends and acquaintances. Begin your Self-
Discipline at once.
6. Watch yourself in the effort to detect
your indulgence. Whenever you do so,
just remember that you are thereby making
an exhibition of your Egotism. Stop yourself
at once, and think of something nice and com-
mendable to say of the one you have been
criticizing, and make yourself say it. In this
you are practicing Self-Discipline.
7. Keep this up until you find that your
practice of criticizing others is as disgusting
and disagreeable to you as it is to those who
hear you indulge yourself in such criticism.
When you reach this place in your develop-
ment, you will stop the practice entirely; and
in doing so, you will have overcome the
weakness and remedied the defect of Egotism
just that much.
8. Continue this process of Self-Discipline
with each separate manifestation of Egotism,
until you have overcome every phase of it.
When you have done that, you have overcome
one of your greatest weaknesses and remedied
one of your most obtrusive defects of char-
451
 SELF-UNFOLDMENT

acter.
9. When you have done this, you are en-
titled to all the credit for your accomplish-
ment; and you will be a thousand times repaid
for all the effort it has cost you. You will see
and recognize the results, not only in yourself
and in the added strength it gives you, but in
the appreciation and admiration of your
friends and acquaintances who have
condemned you.
10. And best of all, you will have done it
yourself; because you wanted to build yourself
a more beautiful and perfect Character.
11. Your rewards will be far greater than
you can estimate or appreciate.
12. Try this method of Self-Discipline to
remedy the defects of your Character; you
will prove that it never fails-when you carry
the process through to its legitimate conclu-
SIon.

452
 CHAPTER XXIV

ETHICAL PRINCIPLES

You come now to the most vitally impor-

tant point in your travels toward Self-Un-
foldment which leads to Self-Mastery-the
application of the fundamental, constructive
Principles which cover the entire field of Per-
sonal Responsibility.
You are now at the crucial point. You now
have reached the milepost in your life where
you must begin to apply the fundamental
principles of Nature, to the problems of your
everyday life and living.
How to make application of the knowledge
of moral principles underlying your Personal
Responsibility-that is your point of issue.
That is the key of which you are now in
need, that you may be enabled to open further
your Door of Knowledge and get a clearer
view of the goal toward which you have been
traveling as you have struggled along your
453
 SELF-UNFOLDMENT

Way of Self-Growth.
In the course of your journey to the South,
you have learned that there are certain well-
defined and immutable Principles of Life at
the foundation of Morality and Right Living.
It is only by and through the application of
these fundamental principles to your Indi-
vidual Life that Nature has charged you with
each and every one of your responsibilities. It
is profoundly important, therefore, that you
should not only know the principles upon
which you are charged by Nature with your
responsibilities, but you should have them
ever and always so fixed in your memory that
you will recognize each and every one of
them whenever and wherever you meet them
in the problems of your daily life. Only upon
this perfect familiarity with them is it
possible for you to apply them in such manner
as to discharge your responsibilities to your
family, your friends, your associates, and
your fellowmen.
What, then, are the vital and essential moral
principles of Life at the foundation of all
your responsibilities? Listen, take heed, and
remember them. They are:
454
 ETHICAL PRINCIPLES

1. The Wakeful Consciousness . You must

cultivate a Consciousness that is ever awake
and alert to understand and appreciate each
and every experience of your life in a manner
to obtain from it the personal knowledge that
will enable you to follow the path that will
lead you safely upward along your evolution-
ary way of life, and guard you from the errors
and pitfalls that will inevitably beset your
journey. Remember, the name by which you
are to know and identify this fundamental
principle is-"The Wakeful Consciousness."
Study the expression carefully, so that its
name will flash into your memory whenever
and wherever a situation arises which calls
for its exercise on your part.
2. An Independent, Self-Conscious, and
Rational Will, or Volition. You must cultivate
this type and character of Will, for it is
just this that is absolutely necessary to enable
you to discharge the responsibilities fixed up-
on you by Nature herself. This is one of the
most valuable Jewels which the Great Lapi-
dary has set in your soul crown. It is yours-
yours absolutely; and you must never surren-
der it to anyone whomsoever. For, remember,
455
 SELF-UNFOLDMENT

whosoever would rob you of this jewel would

take from you that which enables you to look
the world in the face and be yourself. You
are, therefore, never to permit yourself to be-
come the subject of any other Will than your
own. God, or Nature, charges you with the
responsibility to maintain your Will, free and
independent, at all times and under all circum-
stances; for it is upon this that you have risen
to your present level of a responsible Individ-
ual Intelligence. Fix this principle in memory
even as you have done the first, and guard it
now and forever.
3. Receiving and Giving. This is the third
principle you are to master. Herein you strike
the first magnificent blow at the Demon of
Selfishness which besets the path of every
honest and earnest Seeker for Self-Unfold-
ment. This principle demands of you that you
hold yourself in readiness, now and always,
to render an equivalent to Nature and to Hu-
manity for every benefit you receive from
them. You have no right to receive, except in
proportion as you are willing to give in re-
turn. You may not always be able to give, but
you can be willing to do so. For the great Law
456
 ETHICAL PRINCIPLES

of Compensation is the measure by which Na-

ture holds you to the letter and the spirit of
this principle. And, in your efforts at Self-
Discipline and Self-Development, you will
have every need to remember the principle
and exemplify it every hour of every day of
your Life. Remember it-Receiving and Giv-
ing, Compensation. Is it indelibly fixed in
your Consciousness?
4. You come now to the one great funda-
mental Key to Individual Achievement. In the
power of Self-Control you have the sovereign
remedy which will enable you to meet and
conquer every obstacle that the destructive
forces of Nature can set in the pathway of
your evolution and growth. Through the in-
sidious promptings of anger, fear, envy, jeal-
ousy, sorrow, selfishness, greed, ambition; and
even of sympathy, affection, pity, and all the
tender sensibilities of your nature, your pow-
er of Self-Control will be assailed from every
possible angle and under every subtle device
known to human Intelligence.
But remember always, only in proportion
as you establish and maintain control over
yourself-Self- Control, Self-Discipline-will
457
 SELF-UNFOLDMENT

you hold in your hands the remedy which will

enable you to meet every trial of life in the
right spirit, and conquer every obstacle which
the powers of evil may invent to try you and
test your loyalty to Principle. Keep constantly
in mind the triumphant fact that it is through
the magnificent Power of Self-Control that
you will be able to master every obstacle
which stands between you and your responsi-
bilities. Therefore, you are bound by every
law of your being to exemplify the spirit of
true Self-Control in all you do and all you say
and all you are, as the dominant educational
influence in your own home, among your own
friends, and with your associates and fellow
human beings.
5. The next vital principle for you to im-
press on your mind and soul is that of Cheer-
fulness. Get this mental concept of it-it is the
"Color Scheme" of your life and work. It is
the material with which you add the beautiful
finishing touches to your Temple of Individ-
ual Character. This is the principle which en-
ables you to perform your duties fully and
completely, and which lightens the many obli-
gations which fall to your daily lot. It repre-
458
 ETHICAL PRINCIPLES

sents the Attitude of Soul which you must

maintain constantly as you endeavor to dis-
charge your many responsibilities.
As you proceed about your many duties,
several times a day ask yourself the question
-"Are my duties beingfully and cheerfully
performed?" Proceed to your several duties
with the cheerful attitude of soul fixed and
determined. Many times a day place yourself
in the cheerful attitude. Continue this Self-
Discipline until the condition becomes a per-
manent soul attitude. For remember again,
Nature demands of you that you must perform
your duties always fully, which means in the
spirit of true Cheerfulness.
Also remember that the very law of Life
demands that you, as a prospective Exemplar
of Self-Unfoldment, shall stand as a constant,
living exemplification of the spirit of Cheer-
fulness. This means that through the exercise
of Self-Control, by the process of Self-Dis-
cipline, you must rise above every temptation
to Morbidness, Jealousy, Envy, Intellectual
Vanity and all its phases, Self-Pity, every
shade and degree of both Fear and Anger,
and maintain that Poise which Cheerfulness
459
 SELF-UNFOLDMENT

alone can maintain, and which shall give you

your abiding place as a dominant, construc-
tive influence in human society.
6. The Law of Life is the Law of Self-Un-
foldment. This, then, is the next principle
for you to establish in yourself as a part of
your daily life. This means that each hour of
each day you must keep the concept-"Self-
Unfoldment and Growth"-eonstantly flash-
ing before your mental vision as a reminder
that your effort ever must be toward the de-
velopment and evolution of all the faculties,
capacities, and powers of your Soul, on all
the planes of life-the physical, the mental,
the moral, the spiritual, and the psychical.
The primary purpose of the Individual In-
telligence is Self-Completion-the develop-
ment, growth, and unfoldment of the Individ-
ual Intelligence to a point of completion in
all lines of endeavor. Therefore, Nature holds
you responsible to unfold and develop your
latent powers-all of them. She holds you
accountable for your own Self-Unfoldment.
It is vital and important that you keep ever
before you this demand of Nature; for you
owe it to her, as well as to all humanity. The
460
 ETHICAL PRINCIPLES

Law commands that you shall exemplify this

Law of Self-Unfoldment by making your own
life a constant effort to develop, unfold, and
evolve yourself in all the departments and
phases of your life. It commands that you
shall exemplify the underlying principle by
your own potent example of Self-Growth.
Therefore, learn this lesson well before you
proceed to the next. Only when it has become
fixed indelibly in your memory, and has left
its mark on your Soul, are you ready to pro-
ceed. Is this difficult? Of course it is. But
remember, Nature never sets a task for the
human Soul too great for its achievement.
Furthermore, those things in life which
are worth the struggle are made to involve
the largest measure of Personal Effort.
Others have accomplished this triumph. So
can you. And you will, not alone because it
is for your own best good, but because of your
interest in those who are to benefit with you
in Nature's reward.
7. The Principle of Right Use must be
placed in close proximity to that of Self-Un-
foldment; for it means that you must make
right use of all the faculties, capacities, and
461
 SELF-UNFOLDMENT

powers you unfold, and must constantly apply

all the knowledge you acquire through their
unfoldment. It demands of you, as a student
of Self-Unfoldment, that you must make con-
structive use and application of the principles
you have learned as you have thus far traveled
the Road to the South. It further demands that
your responsibilities must be fulfilled by
virtue of the right use of all the knowledge
you have obtained as you have made the Jour-
ney.
The Principle of Right Use you must apply
in order to make yourself worthy and deserv-
ing of the gifts which Nature has bestowed
upon you. These gifts are many. They were
given to you voluntarily. It is your respon-
sibility to make Right Use of them. It is
also your obligation to exemplify them in
your daily life, all the time.
Get its application definitely impressed on
your Consciousness. Get the mental picture-
Right Use-painted on the canvas of your
Memory. Then only are you ready for the
great, essential, underlying, and immutable
Principle which is at the basis of all others
in Individual Life.
462
 ETHICAL PRINCIPLES

8. Personal Responsibility. This exalted

Principle of Life is that by which Nature has
fixed upon You, an Individual Intelligence,
a Soul, an obligation to live your life always
according to your own highest and best stand-
ard of Equity, Justice, and Right.
What does this mean? It means this:
An obligation is a duty. It is something
imposed upon you which you are bound to do,
under penalty of punishment, in the event of
failure. To fix a thing means to make it per-
manent; to render it immovable. Therefore,
when Nature fixes upon you an obligation,
she places upon you a permanent duty, an
"immovable" duty which you are bound to
fulfill, or suffer heavy punishment therefor, in
case of failure.
Nature fixes upon you the obligation to
live your life according to your own standard
of Equity, Justice, and Right. This means
that you yourself must establish a standard
of your own. RIGHT is the great underlying
princip,le upon which both Equity and Jus-
tice are meted out. EQUITY is the process
of meting out the great Principle of RIGHT,
as it applies to one Individual alone. There-
463
 SELF-UNFOLDMENT

fore, you must establish your own standard of

how the essential principle of RIGHT shall
be applied to life.
Personal Responsibility is the duty which
Nature has permanently bound you to fulfill,
as an Individual Intelligence, to live your life
according to a standard which you are to es-
tablish, of the great Principle of Right, as
applied to your own life.
This is the crowning Principle of Moral
Life which must become engraved in fiery
letters in your Memory and in your Soul-
Personal Responsibility. This is the principle
to which your life, in the main, must conform.
This is the principle which must become the
essential Rule and Guide of your entire life.
It involves all the others.
In all your duties, in all your obligations,
and in all the responsibilities of your life,
never lose sight of the great Principle of Na-
ture that you must live your own life accord-
ing to your own highest standard of Equity,
Justice, and Right. Study this essential prin-
ciple; cogitate over it; analyze it; learn it;
make a mental picture of it; and then, apply
it assiduously in your daily life and duties.
464
 ETHICAL PRINCIPLES

Bear in mind that Nature says the Law must

be obeyed. The Principle must be ap-
plied. The Work must be accomplished
through rigid Self-Discipline. Moreover, the
spirit must be exemplified, both in word
and in action.
The whole purpose of your Individual Ef-
fort, from beginning to end, should be to fix
in your mind:
1. The fact that you are a Responsible In-
dividual Intelligence;
2. The meaning and extent of your responsi-
bility, as such;
3. A method of Living your Life that
you may, in the largest measure possible, dis-
charge the responsibilities which Nature has
fixed upon you.
Have you now a clear concept of this prin-
ciple? Is it fixed in your Memory? Is it so
impressed upon your Consciousness that you
will be able to recognize it, and apply it, from
day to day, in the discharge of your duties and
obligations?
You now have the essential underlying prin-
ciples upon which your life must be founded.
You have the basis upon which your Temple
465
 SELF-UNFOLDMENT

of Character must be builded. That you may

fix them more indelibly in Memory, they are
restated in their regular order. Let the ten-
tacles of your Memory fasten upon them and
hold them securely in your psychical grasp:
1. An alert and wakeful Consciousness-
the Repository of Life.
2. An Independent, Self-Conscious, and
Rational Will, or Volition-the Power of
Life.
3. Receiving and Giving-the Law of
Compensation in Individual Life.
4. Self-Control-the Master Key of Life.
5. Cheerfulness-the Color Scheme of Life.
6. Self-Unfoldment-the Business of Life.
7. Right Use-the Test of Life.
8. Personal Responsibility -the Crowning
Problem of Life.

Go on, go on, go on, go on,

Go on, go on, go on;
Go on, go on, go on, go on,
Go on, go on, Go On!

So Mote It Be!

466
 The Great School of Natural Science

"The Philosophy of Individual Life" is taught

through five core textbooks known as The
Harmonic Series.

The Harmonic Series

Harmonics of Evolution - discusses the Uni-

versal Principle of Polarity which operates
throughout the four distinct kingdoms of Nature:
mineral, vegetable, animal and human. It traces
Nature's evolutionary process of individualizing
intelligence culminating in the individual Man
and Woman. It declares to the millions of
people living today, as well as to those of the
generations yet to come, that the relationships
between individual men and women are based
on the struggle for Happiness and that the
possibilities for Satisfaction and Contentment
are possible now in this life. It further declares
that this life has immeasurable possibilities
which do not exist in the life to come. Thus, in
simple and comprehensive language, it explains
the purpose of this present life and the
advantages of "living the life" while on earth so
that one may escape, in the life to come, the
consequences of transgressing the Law of Moral
Accountability and Personal Responsibility.

The Great Work - explains how one must live

and what he or she must do to enable himself or
herself to demonstrate the fact of a spiritual life
beyond physical death constructively; and that
any individual who has "The Intelligence to
know, the Courage to dare, and the Per-
severance to do," may accomplish the "Great
Work" of Self-Development and Self-Com-
pletion, and constructively make a demon-
stration of a spiritual life after physical death,
here while living on the physical plane. But
more important than this, it explains how one
may "live the life" on this earth plane in such
manner as to derive the greatest benefit, and
thereby fulfill the purpose of this earthly
existence.

The Great Psychological Crime - traces the effects

of the Destructive Principle of Nature in
individual life beginning with the effects of over
indulging in what may be termed negative
emotions (anger, fear, self-pity, etc.). It de-
velops further the concept that those who seek
through hypnotic and mediumistic (channeling)
methods to prove the fact of a life after physical
death are in fact inviting the Destructive
Principle of Nature into their lives.

The Great Known - is of vital interest to all

those who are seeking information concerning
the Life to Come; and carries a word of comfort
and a message of hope to those who have loved
ones beyond "The Valley of the Shadow." It
gives a comprehensive explanation of the
conditions upon the spiritual planes of life, and
shows that they are as natural - as much a part
of Nature - as the physical world in which we
now live. It tells of the various Spiritual Planes;
Spiritual Life and Customs; the effects of
suicide and cremation; as well as answering
many other questions dealing with the life and
conditions existing in the world of spiritual
matter.

The Great Message - is an inspiring intro-

duction to the findings of the Great School of
the Masters which, in tum, is that great Central
Source and Reservoir of Knowledge (Religious,
Philosophical, Moral, Physical, Spiritual and
Psychical) which has been the beneficent,
constructive, uplifting and progressive influence
in the Evolution of Humankind from Spiritual
Infancy and Darkness to Soul Maturity and
Illumination. The Great School of the Masters
is that central Source from which all the world's
recognized Masters received their training and
commission to bring to humanity its Message of
Life, Light and Immortality. Some of the most
well-known representatives are: Jesus,
Confucius, Zarathustra, Buddha, Krishna,
Pythagoras and Melchizedek. This book further
explains that the Great School of Natural
Science was launched by the Great School of
the Masters to give the progressive intelligence
of this age a current, scientific presentation of
the Philosophy of Individual Life as taught by
its members throughout all the past ages.

Sel(..Unfoldment is a supporting textbook that

synthesizes the basic moral and ethical
principles presented by The Harmonic Series in
such manner that the Individual can make
practical, constructive application of them in
everyday life.

Additional information regarding courses and

publications offered by The Great School of Natural
Science may be found at our Internet web site:

http://www.gsns.org