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Byways to Blessedness - James Allen · Non-Fiction Library

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  Speaker 1: By Ways to Blessedness by James Allen Forward. Along the
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  Speaker 1: highways of Burmah, there is placed, at regular distances, away
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  Speaker 1: from the dust of the road, and under the cool
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  Speaker 1: shade of a group of trees, a small wooden building
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  Speaker 1: called a rest house, where the weary traveler may rest,
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  Speaker 1: awhile and allay his thirst in hunger and fatigue by
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  Speaker 1: partaking of the food and water which the kindly inhabitants
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  Speaker 1: place there as a religious duty. Along the great highway
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  Speaker 1: of life there are such resting places, away from the
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  Speaker 1: heat of passion and the dust of disappointment, under the
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  Speaker 1: cool and refreshing shade of lowly wisdom, are the humble,
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  Speaker 1: unimposing rest houses of peace, and the little, almost unnoticed
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  Speaker 1: by ways of blessedness, where alone the weary and footsore
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  Speaker 1: can find strength and healing. Nor can these byways be
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  Speaker 1: ignored without suffering. Along the great road of life, hurrying
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  Speaker 1: and eager to reach some elusive goal, presses the multitude,
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  Speaker 1: despising the apparently insignificant rest houses of true thought, not
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  Speaker 1: heeding the narrow, little by ways of blessed action which
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  Speaker 1: they regard as unimportant, and hour by hour men are
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  Speaker 1: fainting and falling, and numbers that cannot be counted, perish
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  Speaker 1: of heart hunger, heart thirst, and heart fatigue. But he
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  Speaker 1: who will step aside from the passionate press, and will
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  Speaker 1: notice and enter the byeways which are here presented, his
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  Speaker 1: dusty feet shall press the incomparable flowers of blessedness. His
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  Speaker 1: eyes be gladden with their beauty, his mind refreshed with
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  Speaker 1: their sweet perfume. Rested and sustained, he will escape the
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  Speaker 1: fever in the delirium of life, and strong and happy.
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  Speaker 1: He will not fall fainting in the dust, nor perish
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  Speaker 1: by the way, but will successfully accomplish his journey. James Allen,
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  Speaker 1: end of forward right beginnings, all common things, each day's
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  Speaker 1: events that with the hour begin and end. Our pleasures
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  Speaker 1: and our discontents are rounds by which we may ascend.
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  Speaker 1: We have not wings, we cannot soar, but we have
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  Speaker 1: feet to scale and climb. Longfellow for common life, its
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  Speaker 1: wants and ways, would I set forth in beauteous hues Browning.
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  Speaker 1: Life is full of beginnings. They are presented every day
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  Speaker 1: and every hour to every person. Most beginnings are small
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  Speaker 1: and appear trivial and insignificant. But in reality they are
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  Speaker 1: the most important things in life. See how in the
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  Speaker 1: material world everything proceeds from small beginnings. The mightiest river
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  Speaker 1: is at first a rivulet over which the grasshopper could leap.
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  Speaker 1: The great flood commences with a few drops of rain.
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  Speaker 1: The sturdy oak which has endured the storms of a
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  Speaker 1: thousand winters, was once an acorn, And the smoldering match
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  Speaker 1: carelessly dropped may be the means of devastating a whole
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  Speaker 1: town by fire. Consider also how in the spiritual world
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  Speaker 1: the greatest things proceed from smallest beginnings. A light fancy
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  Speaker 1: may be the inception of a wonderful invention or an
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  Speaker 1: immortal work of art. A spoken sentence may turn the
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  Speaker 1: tide of history. A pure thought entertained may lead to
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  Speaker 1: the exercise of a world wide regenerative power. And a
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  Speaker 1: momentary animal impulse may lead to the darkest crime. Have
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  Speaker 1: you yet discovered the vast importance of beginnings? Do you
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  Speaker 1: really know what is involved in a beginning? Do you
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  Speaker 1: know the number of beginnings you are continuously making and
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  Speaker 1: realize their full import If not, come with me for
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  Speaker 1: a short time and thoughtfully explore this much ignored by
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  Speaker 1: way of blessedness, for blessed it is when wisely resorted to,
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  Speaker 1: and much strength and comfort it holds. For the understanding mind,
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  Speaker 1: a beginning is a cause, and as such it must
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  Speaker 1: be followed by an effect or a train of effects,
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  Speaker 1: and the effect will always be the same nature as
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  Speaker 1: the cause. The nature of an initial impulse will always
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  Speaker 1: determine the body of its results. A beginning also presupposes
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  Speaker 1: an ending, a consummation, achievement, or goal. A gate leads
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  Speaker 1: to a path, and the path leads to some particular destination.
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  Speaker 1: So a beginning leads to results, and results lead to
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  Speaker 1: a completion. There are right beginnings and wrong beginning, which
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  Speaker 1: are followed by effects of like nature. You can, by
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  Speaker 1: careful thought, avoid wrong beginnings and make right beginnings, and
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  Speaker 1: so escape evil results and enjoy good results. There are
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  Speaker 1: beginnings over which you have no control and authority. These
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  Speaker 1: are without in the universe, in the world of nature
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  Speaker 1: around you, and in other people who have the same
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  Speaker 1: liberty as yourself. Do not concern yourself with these beginnings,
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  Speaker 1: but direct your energies and attention to those beginnings over
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  Speaker 1: which you have complete control and authority, and which bring
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  Speaker 1: about the complicated web of results which compose your life.
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  Speaker 1: These beginnings are to be found in the realm of
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  Speaker 1: your thoughts and actions, in your mental attitude, under the
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  Speaker 1: variety of circumstances through which you pass in your conduct
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  Speaker 1: day by day, In short, in your life as you
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  Speaker 1: make it, which is your world of good or ill?
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  Speaker 1: In aiming at the life of blessedness. One of the
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  Speaker 1: simplest beginnings to be considered and rightly made is that
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  Speaker 1: which we all make every day, namely, the beginning of
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  Speaker 1: each day's life. How do you begin each day? At
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  Speaker 1: what hour do you rise? How do you commence your duties?
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  Speaker 1: In what frame of mind do you enter upon the
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  Speaker 1: sacred life of a new day? What answer can you
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  Speaker 1: give your heart to these important questions. You will find
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  Speaker 1: that much happiness or unhappiness follows upon the right or
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  Speaker 1: wrong beginning of the day, and that when every day
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  Speaker 1: is wisely begun, happy and harmonious sequences will mark its course,
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  Speaker 1: and life in its totality will not fall short of
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  Speaker 1: the idle blessedness. It is a right and strong beginning
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  Speaker 1: to the day to rise at an early hour, even
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  Speaker 1: if your worldly duty does not demand it. It is
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  Speaker 1: wise to make of it a douce and begin the
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  Speaker 1: day strongly by shaking off indolence. How are you to
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  Speaker 1: develop strength of will and mind and body if you
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  Speaker 1: begin every day by yielding to weakness. Self indulgence is
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  Speaker 1: always followed by unhappiness. People who lie abed till a
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  Speaker 1: late hour are never bright and cheerful and fresh, but
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  Speaker 1: are the prey of irritabilities, depressions, debilities, nervous disorders, abnormal fancies,
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  Speaker 1: and all unhappy moods. This is the heavy price which
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  Speaker 1: they pay for their daily indolence. Yet so blinding is
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  Speaker 1: the pandering to self that the drunkard who takes his
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  Speaker 1: daily dram in the belief that it is bracing up
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  Speaker 1: the nerves which it is all the time shattering. So
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  Speaker 1: the lie of bed is convinced that long hours of
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  Speaker 1: ease are necessary for him as a possible remedy for
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  Speaker 1: those very moods and weaknesses and disorders of which his
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  Speaker 1: indolence is the cause. Men and women are are totally
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  Speaker 1: unaware of the great losses which they entail by this
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  Speaker 1: common indolence. Loss of strength of both mind and body,
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  Speaker 1: loss of prosperity, loss of knowledge, and loss of happiness.
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  Speaker 1: Begin the day. Then, by rising early, if you have
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  Speaker 1: no object in doing so, never mind, get up and
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  Speaker 1: go out for a gentle walk among the beauties of nature,
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  Speaker 1: and you will experience a buoyancy, a freshness, and a delight,
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  Speaker 1: not to say, a peace of mind, which will amply
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  Speaker 1: reward you for your effort. One good effort is followed
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  Speaker 1: by another. And when a man begins the day by
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  Speaker 1: rising early, even though with no other purpose in view,
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  Speaker 1: he will find that the silent early hour is conducive
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  Speaker 1: to clearness of mind and calmness of thought, and that
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  Speaker 1: his early morning walk is enabling him to become a
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  Speaker 1: consecutive thinker, and so to see life and its problems,
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  Speaker 1: as well as himself and his affairs in a clearer life.
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  Speaker 1: And so in time he will rise early with the
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  Speaker 1: express purpose of preparing and harmonizing his mind to meet
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  Speaker 1: any in every difficulty with wisdom and calm strength. There
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  Speaker 1: is indeed a spiritual influence in the early morning hour,
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  Speaker 1: a divine silence, an inexpressible repose. And he who purposeful
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  Speaker 1: and strong throws off the mantle of ease and climbs
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  Speaker 1: the hills to greet the morning sun, will thereby climb
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  Speaker 1: no inconsiderable distance up the hills of blessedness and truth.
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  Speaker 1: The right beginning of the day will be followed by
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  Speaker 1: cheerfulness at the morning meal, permeating the household with a
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  Speaker 1: sunny influence, and the tasks and duties of the day
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  Speaker 1: will be undertaken in a strong and confident spirit, and
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  Speaker 1: the whole day will be well lived. Then there is
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  Speaker 1: a sense in which every day must be regarded as
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  Speaker 1: the beginning of new life, in which one can think, act,
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  Speaker 1: and live newly and in a wiser and better spirit.
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  Speaker 1: Every day is a fresh beginning. Every morn is the
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  Speaker 1: world made new. You, who are weary of sorrow and sinning,
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  Speaker 1: here is a beautiful hope for you, a hope for me,
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  Speaker 1: and a hope for you. Do not dwell upon the
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  Speaker 1: sins and mistakes of yesterday so exclusively as to have
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  Speaker 1: no energy in mind left for living rightly to day.
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  Speaker 1: And do not think that the sins of yesterday can
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  Speaker 1: prevent you from living purely to day. Begin to day
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  Speaker 1: aright and aided by the accumulated experiences of all your
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  Speaker 1: past days, live it better than any of your previous days.
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  Speaker 1: But you cannot possibly live it better unless you begin
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  Speaker 1: it better. The character of the whole day depends upon
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  Speaker 1: the way it begins. Another beginning, which is of great importance,
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  Speaker 1: is the beginning of any particular and responsible undertaking. How
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  Speaker 1: does a man begin the building of a house? He
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  Speaker 1: first secures a plan of the proposed edifice, and then
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  Speaker 1: proceeds to build according to the plan, scrupulously following it
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  Speaker 1: in every detail, beginning with the foundation. Should he neglect
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  Speaker 1: the beginning, namely the obtaining of a mathematical plan, his
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  Speaker 1: labor would be wasted, and his building, should it reach
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  Speaker 1: completion without tumbling to pieces, would be insecure and worthless.
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  Speaker 1: The same law holds good in any important work. The
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  Speaker 1: right beginning and first essential is a definite mental plan
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  Speaker 1: on which to build. Nature will have no slipshod work,
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  Speaker 1: no slovenliness, and she annihilates confusion, or rather confusion is
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  Speaker 1: in itself annihilation. Order, purpose eternally and universally prevail, And
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  Speaker 1: he who in his operations ignores the mathematical elements at
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  Speaker 1: once deprives himself of sustainability, completeness, and success. Life without
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  Speaker 1: a plan, as useless as the moment it began, serves
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  Speaker 1: merely as a soil for discontent to thrive in an
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  Speaker 1: encumbrance ere half spent. Let a man start in business
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  Speaker 1: without having in his mind a perfectly formed plan to
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  Speaker 1: systematically pursue, and he will be incoherent in his efforts
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  Speaker 1: and will fail in his business operations. The laws which
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  Speaker 1: must be observed in the building of a house also
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  Speaker 1: operate in the building up of a business. A definite
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  Speaker 1: plan is followed by coherent effort, and coherent effort is
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  Speaker 1: followed by well knit and orderly results to wit, completeness, perfection, success, happiness.
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  Speaker 1: But not only mechanical and commercial enterprise. All under tis
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  Speaker 1: takings of whatsoever nature come under this law. The author's book,
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  Speaker 1: the artist's picture, the order's speech, the reformer's work, the
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  Speaker 1: inventor's machine, the general's campaign are all carefully planned in
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  Speaker 1: the mind before the attempt to actualize the miscommenced, and
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  Speaker 1: in accordance with the unity, solidarity, and perfection of the
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  Speaker 1: original mental plan, will be the actual and ultimate success
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  Speaker 1: of the undertaking. Successful men, influential men, good men are
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  Speaker 1: those who, amongst other things, have learned the value and
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  Speaker 1: utilized the power which lies in those obscure beginnings which
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  Speaker 1: the foolish man passes by as insignificant. But the most
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  Speaker 1: important beginning of all, that upon which affliction or blessedness
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  Speaker 1: inevitably depends, yet is most neglected and least understood, is
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  Speaker 1: the inception of a thought in the hidden but casual
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  Speaker 1: region of the mind. Your whole life is a series
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  Speaker 1: of effects, having their cause in thought. In your own thought,
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  Speaker 1: all conduct is made and melded by thought. All deeds,
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  Speaker 1: good or bad, are thoughts made visible. A seed put
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  Speaker 1: into the ground is the beginning of a plant or tree.
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  Speaker 1: The seed germinates, the plant or tree comes forth into
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  Speaker 1: the light and evolves. A thought put into the mind
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  Speaker 1: is the beginning of a line of conduct. The thought
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  Speaker 1: first sends down its roots into the mind, and then
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  Speaker 1: pushes forth into the light in the forms of action
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  Speaker 1: or conduct, which evolve into character and destiny. Hateful, angry, envious,
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  Speaker 1: and impure thoughts are wrong beginnings which lead to painful results. Loving,
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  Speaker 1: gentle kind, unselfish, and pure thoughts are right beginnings, wh
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  Speaker 1: which lead to blissful results. This is so simple, so plain,
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  Speaker 1: so absolutely true, and yet how neglected, how evaded, and
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  Speaker 1: how little understood. The gardener who most carefully studies how
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  Speaker 1: when and where to put his seeds, obtains the best
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  Speaker 1: results and gains the greater horticulture knowledge. The best crops
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  Speaker 1: gladden the soul of him who makes the best beginning.
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  Speaker 1: The man who patiently studies how to put into his
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  Speaker 1: mind the seeds of strong, wholesome, and charitable thoughts will
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  Speaker 1: obtain the best results in life, and will gain greater
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  Speaker 1: knowledge of truth. The greatest blessedness comes to him who
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  Speaker 1: infuses into his mind the purest and noblest thoughts. None
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  Speaker 1: but right acts can follow right thoughts. None but a
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  Speaker 1: right life can follow right acts, And by living a
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  Speaker 1: right life, all blessedness is achieved. He who considers the
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  Speaker 1: nature in import of his thoughts, who strives daily to
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  Speaker 1: eliminate bad thoughts and supplant them with good, comes at
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  Speaker 1: last to see that thoughts are the beginnings of results
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  Speaker 1: which affect every fiber of his being, which potently influence
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  Speaker 1: every event and circumstance of his life. And when he
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  Speaker 1: thus sees, he thinks only right thoughts, chooses to make
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  Speaker 1: only those mental beginnings which lead to peace and blessedness.
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  Speaker 1: Wrong thoughts are painful in their inception, painful in their growth,
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  Speaker 1: and painful in their frutage. Right thoughts are blissful in
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  Speaker 1: their inception, blissful in their growth, and blissful in their frutage.
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  Speaker 1: Many are the right beginnings which a man must discover
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  Speaker 1: and adopt on his way to wisdom. But that which
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  Speaker 1: is first and last most important in all embracing, which
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  Speaker 1: is the source and fountain of all abiding happiness, is
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  Speaker 1: the right beginning of the mental operations. This implies the
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  Speaker 1: steady development of self control, will, power, steadfastness, strength, purity, gentleness, insight,
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  Speaker 1: and comprehension. It leads to the perfecting of life. For
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  Speaker 1: he who thinks perfectly has abolished all unhappiness. Every moment
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  Speaker 1: of his life is peaceful, His years are rounded with bliss.
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  Speaker 1: He has attained to the complete and perfect blessedness. Small
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  Speaker 1: tasks and duties wrapped in our nearest duty is the
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  Speaker 1: key which shall unlock for us the heavenly gait, unveiled
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  Speaker 1: the heavenly vision. He shall see as pain and bliss.
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  Speaker 1: Who cometh not too early or too late, like the
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  Speaker 1: star that shines afar, without haste and without rest, Let
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  Speaker 1: each man wheel with steady sway round the task that
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  Speaker 1: rules the day, and do his best Gotha. As pain
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  Speaker 1: and bliss inevitably follow on wrong and right beginnings, so
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  Speaker 1: unhappiness and blessedness are inseparably bound up with small tasks
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  Speaker 1: and duties. Not that a duty has any power of
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  Speaker 1: itself to bestow happiness or the reverse. This is contained
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  Speaker 1: in the attitude of the mind which is assumed towards
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  Speaker 1: the duty, and everything depends upon the way in which
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  Speaker 1: it is approached and done. Not only great happiness, but
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  Speaker 1: great power, arises from doing little things unselfishly, wisely, and perfectly.
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  Speaker 1: For life in its totality is made up of little things.
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  Speaker 1: Wisdom adheers in the common details of everyday existence, and
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  Speaker 1: when the parts are made perfect, the whole will be
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  Speaker 1: without blemish. Everything in the universe is made up of
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  Speaker 1: little things, and the perfection of the great is based
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  Speaker 1: upon the perfection of the small. If any detail of
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  Speaker 1: the universe were imperfect, the whole would be imperfect. If
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  Speaker 1: any particle were omitted, the aggregate would cease to be.
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  Speaker 1: Without a grain of dust, there could be no world.
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  Speaker 1: And the world is perfect because the grain of dust
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  Speaker 1: is perfect. Neglect of the small is confusion of the grate.
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  Speaker 1: The snowflake is as perfect as the star. The dewdrop
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  Speaker 1: is as symmetrical as the planet. The microbe is not
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  Speaker 1: less mathematically proportioned than the man. By laying stone upon stone,
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  Speaker 1: plumbing and fitting each with perfect adjustment, the temple at
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  Speaker 1: last stands forth in all its architectural beauty. The small
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  Speaker 1: precedes the grate. The small is not merely the apologetic
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  Speaker 1: attendant of the grate. It is its master and informing genius.
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  Speaker 1: Vain men are ambitious to be great and look to
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  Speaker 1: do some great thing, ignoring and despising the little tasks
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  Speaker 1: which call for immediate attention, and in doing in which
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  Speaker 1: there is no vain glory. Regarding such trivialities as beneath
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  Speaker 1: the notice of great men, the fool lacks knowledge because
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  Speaker 1: he lacks humility, and inflated with the thought of self importance,
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  Speaker 1: he aims at impossible things. The great man has become
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  Speaker 1: such by the scrupulous and unselfish attention which he has
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  Speaker 1: given to small duties. He has become wise and powerful
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  Speaker 1: by sacrificing ambition and pride in the doing of those
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  Speaker 1: necessary things which evoke no applause and promise no reward.
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  Speaker 1: He never sought greatness. He sought faithfulness, unselfishness, integrity, truth,
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  Speaker 1: and in finding these in the common round of small
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  Speaker 1: tasks and duties, he unconsciously ascended to the level of greatness.
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  Speaker 1: The ape man knows the vast value that inheres in moments, words, greetings, meals, apparel, correspondence, rest, work,
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  Speaker 1: detached efforts, fleeting obligations in the thousand and one little
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  Speaker 1: things which press upon him for attention. Briefly in the
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  Speaker 1: common details of life, he sees everything is divinely aproportioned,
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  Speaker 1: needing only the application of dispassionate thought and action on
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  Speaker 1: his part to render life blessed and perfect. He neglects nothing,
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  Speaker 1: does not hurry, seeks to escape nothing but error and folly,
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  Speaker 1: attends to every duty as it is presented to him,
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  Speaker 1: and does not postpone in regret. By giving himself unreservedly
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  Speaker 1: to his nearest duty forgetting alike pleasure and pain, he
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  Speaker 1: attains to that combined childlike simplicity and unconscious power which
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  Speaker 1: is greatness. The advice of Confucius to his disciples eat
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  Speaker 1: at your your own table as you would at the
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  Speaker 1: table of a king emphasizes the immeasurable importance of little
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  Speaker 1: things as also does that aphorism of another great teacher, Buddha.
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  Speaker 1: If anything is to be done, let a man do it,
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  Speaker 1: Let him attack it vigorously. To neglect small tasks or
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  Speaker 1: to execute them in a perfunctory or slovenly manner is
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  Speaker 1: a mark of weakness and folly. The giving of one's
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  Speaker 1: entire and unselfish attention to every duty in its proper
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  Speaker 1: place evolves by a natural growth higher and even higher
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  Speaker 1: combinations of duties. Because it evolves power and develops talent, genius, goodness, character.
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  Speaker 1: A man ascends into greatness as naturally and unconsciously as
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  Speaker 1: the plant evolves into a flower, and in the same manner,
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  Speaker 1: by fitting with unabated energy and diligence every effort and
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  Speaker 1: detail in its proper place, thus harmonizing his life and
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  Speaker 1: character without friction or waste of power. Of the almost
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  Speaker 1: innumerable recipes for the development of will, power and concentration
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  Speaker 1: which are now scattered abroad, one looks almost in vain
• 23:15
  Speaker 1: for any wholesome hint applicable to vital experience. Breathings, postures, visualings,
• 23:22
  Speaker 1: occult methods are practices as delusive as they are artificial
• 23:27
  Speaker 1: and remote from all that is real and essential in life.
• 23:31
  Speaker 1: While the true path, the path of duty of earnest
• 23:35
  Speaker 1: and undivided application to one's daily task, along with alone
• 23:39
  Speaker 1: will power and concentration of thought, can be wholesomely and
• 23:44
  Speaker 1: normally developed, remains unknown, untrodden, unexplored, even by the elect.
• 23:52
  Speaker 1: All unnatural forcing and straining in order to gain power
• 23:55
  Speaker 1: should be abandoned. There is no way from childhood to
• 23:59
  Speaker 1: manhood but by growth, Nor is there any other way
• 24:02
  Speaker 1: from folly to wisdom, from ignorance to knowledge, from weakness
• 24:06
  Speaker 1: to strength. A man must learn how to grow, little
• 24:10
  Speaker 1: by little, and day after day, by adding thought to thought,
• 24:14
  Speaker 1: effort to effort, deed to deed. It is true the
• 24:18
  Speaker 1: Fakir gained some sort of power by his long persistence
• 24:22
  Speaker 1: in postures and mortifications. But it is a power which
• 24:26
  Speaker 1: is brought at a heavy price, and that price is
• 24:30
  Speaker 1: an equal loss of strength in another direction. He is
• 24:33
  Speaker 1: never a strong, useful character, but a mere fantastic specialist
• 24:38
  Speaker 1: in some psychological trick. He is not a developed man.
• 24:42
  Speaker 1: He is a maimed man. True will power consists in
• 24:46
  Speaker 1: overcoming the irritabilities, follies, rash impulses, and moral lapses which
• 24:53
  Speaker 1: accompany the daily life of the individual, and which are
• 24:56
  Speaker 1: apt to manifest themselves on every slight pri and in
• 25:01
  Speaker 1: developing calmness, self possession and dispassionate action, in the press
• 25:07
  Speaker 1: and heat of worldly duties, and in the midst of
• 25:10
  Speaker 1: the passionate and unbalanced throng. Anything short of this is
• 25:14
  Speaker 1: not true power, and this can only be developed along
• 25:18
  Speaker 1: the normal pathway of steady growth, in executing evermore and
• 25:23
  Speaker 1: more masterfully, unselfishly and perfectly the daily round of legitimate
• 25:29
  Speaker 1: tasks and pressing obligations. The master is not he whose
• 25:34
  Speaker 1: psychological accomplishments, rounded by mystery and wonder, leave him at
• 25:39
  Speaker 1: unguarded moments, the prey of irritability, of regret, of peevishness,
• 25:44
  Speaker 1: or other petty folly or vice. But he whose mastery
• 25:48
  Speaker 1: is manifested in fortitude, non resentment, steadfastness, calmness, and infinite patience.
• 25:57
  Speaker 1: The true master is master of himself. Anything other than
• 26:01
  Speaker 1: this is not mastery but delusion. The man who sets
• 26:06
  Speaker 1: his whole mind on the doing of each task as
• 26:08
  Speaker 1: it is presented, who puts into it energy and intelligence,
• 26:13
  Speaker 1: shutting all else out from his mind, and striving to
• 26:16
  Speaker 1: do that one thing. No matter how small, completely and
• 26:20
  Speaker 1: perfectly detaching himself from all reward in his task. That
• 26:26
  Speaker 1: man will every day be acquiring greater command over his mind,
• 26:30
  Speaker 1: and will, by ever ascending degrees, become at last a
• 26:34
  Speaker 1: man of power, a master. Put yourself unreservedly into your
• 26:39
  Speaker 1: present task, and so work, act live, that you shall
• 26:44
  Speaker 1: leave each task a finished piece of labor. This is
• 26:49
  Speaker 1: the very true way to the acquisition of will, power,
• 26:52
  Speaker 1: concentration of thought, and conservation of energy. Look not about
• 26:57
  Speaker 1: for magical formulas for strained in our artificial methods. Every
• 27:02
  Speaker 1: resource is already with you and within you. You have
• 27:06
  Speaker 1: but to learn how wisely to apply yourself in that
• 27:09
  Speaker 1: place which you now occupy. Until this is done, those
• 27:14
  Speaker 1: other and higher places which are waiting for you cannot
• 27:18
  Speaker 1: be taken, possession of cannot be reached. There is no
• 27:22
  Speaker 1: way to strengthen wisdom but by acting strongly and wisely
• 27:26
  Speaker 1: in the present moment, and each present moment reveals its task.
• 27:31
  Speaker 1: The great man, the wise man, does small things greatly,
• 27:36
  Speaker 1: regarding nothing as trivial that is necessary. The weak man,
• 27:41
  Speaker 1: the foolish man, does small things carelessly and meaningly, hankering
• 27:46
  Speaker 1: the while after some greater work, for which, in his
• 27:50
  Speaker 1: neglect and inability in small matters, he is ceaselessly advertising
• 27:54
  Speaker 1: his incapacity. The man who least governs himself is always
• 27:59
  Speaker 1: more in to govern others and assume important responsibilities. Whoso
• 28:05
  Speaker 1: neglects a thing which he suspects he ought to do
• 28:08
  Speaker 1: because it seems too small a thing is deceiving himself.
• 28:12
  Speaker 1: It is not too little, but too great for him
• 28:16
  Speaker 1: that he doth it not. And just as the strong
• 28:19
  Speaker 1: doing of small tasks leads to greater strength, so the
• 28:23
  Speaker 1: doing of those tasks weakly leads to greater weakness. What
• 28:28
  Speaker 1: a man is in his fractional duties that he is
• 28:31
  Speaker 1: in the aggregate of his character. Weakness is as great
• 28:35
  Speaker 1: a source of suffering as sin, And there can be
• 28:38
  Speaker 1: no true blessedness until some measure of strength of character
• 28:42
  Speaker 1: is evolved. The weak man becomes strong by attaching value
• 28:47
  Speaker 1: to little things and doing them accordingly. The strong man
• 28:51
  Speaker 1: becomes weak by falling into looseness and neglect concerning small things,
• 28:56
  Speaker 1: thereby forfeiting his simple wisdom and squandering his onmy energy.
• 29:01
  Speaker 1: Herein we see the beneficent operation of that law of
• 29:04
  Speaker 1: growth which is expressed in the little understood words to
• 29:09
  Speaker 1: him that hath shall be given, and from him that
• 29:12
  Speaker 1: hath not shall be taken away, even that which he
• 29:16
  Speaker 1: hath Man instantly gains or loses by every thought he thinks,
• 29:21
  Speaker 1: every word he says, every act he does, and every
• 29:26
  Speaker 1: work to which he puts heart and hand. His character,
• 29:29
  Speaker 1: from moment to moment is a graduating quantity to or
• 29:33
  Speaker 1: from which some measure of good is added or subtracted
• 29:37
  Speaker 1: during every moment, and the gain or loss is involved
• 29:41
  Speaker 1: even to absoluteness in each thought, word, and deed. As
• 29:46
  Speaker 1: these follow each other in rapid sequence, he who masters
• 29:51
  Speaker 1: the small becomes the rightful possessor of the great. He
• 29:55
  Speaker 1: who is mastered by the small can achieve no superlative victory.
• 30:00
  Speaker 1: Life is a kind of co operative trust, in which
• 30:03
  Speaker 1: the whole is the nature of and dependent upon the unit.
• 30:08
  Speaker 1: A successful business, a perfect machine, a glorious temple, or
• 30:13
  Speaker 1: a beautiful character is evolved from the perfect adjustment of
• 30:17
  Speaker 1: a multiplicity of parts. The foolish man thinks that little faults,
• 30:22
  Speaker 1: little indulgences, little sins are of no consequence. He persuades
• 30:27
  Speaker 1: himself that, so long as he does not commit flagrant immoralities,
• 30:32
  Speaker 1: he is virtuous and even holy. But he is thereby
• 30:36
  Speaker 1: deprived of virtue and holiness, and the world knows him accordingly.
• 30:41
  Speaker 1: It does not reverence, adore, and love him. It passes
• 30:45
  Speaker 1: him by. He is reckoned of no account. His influence
• 30:49
  Speaker 1: is destroyed. The efforts of such a man to make
• 30:52
  Speaker 1: the world virtuous. His exhortions to his fellow men to
• 30:56
  Speaker 1: abandon great vices are empty of substance and barren of fruitage.
• 31:02
  Speaker 1: The insignificance which he attaches to his small vices permeates
• 31:07
  Speaker 1: his whole character and is the measure of his manhood.
• 31:11
  Speaker 1: He is regarded as an insignificant man. The levity with
• 31:15
  Speaker 1: which he commits his errors and publishes his weaknesses comes
• 31:19
  Speaker 1: back to him in the form of neglect and loss
• 31:22
  Speaker 1: of influence and respect. He is not sought after, for
• 31:26
  Speaker 1: who will seek to be taught of folly? His work
• 31:29
  Speaker 1: does not prosper, For who will lean up a read
• 31:33
  Speaker 1: his words fall on deaf ears, for they are void
• 31:37
  Speaker 1: of practice, wisdom, and experience. And who will go after
• 31:41
  Speaker 1: an echo? The wise man, or he who is becoming wise,
• 31:46
  Speaker 1: sees the danger which lurks in those common personal faults
• 31:50
  Speaker 1: which men mostly commit thoughtlessly and with impunity. He also
• 31:54
  Speaker 1: sees the salvation which inheres in the abandonment of those faults,
• 32:00
  Speaker 1: as well as in the practice of virtuous thoughts and acts,
• 32:03
  Speaker 1: which the majority disregard is unimportant, and in those quiet
• 32:07
  Speaker 1: but momentous daily quests over self which are hidden from
• 32:11
  Speaker 1: others eyes. He who regards his molessed delinquencies as of
• 32:16
  Speaker 1: the gravest nature becomes a saint. He sees the far
• 32:21
  Speaker 1: reaching influence, good or bad, which extends from his every
• 32:25
  Speaker 1: thought and act, and how he himself is made or
• 32:29
  Speaker 1: unmade by the soundness or unsoundness of those innumerable details
• 32:34
  Speaker 1: of conduct which combine to form his character in life.
• 32:38
  Speaker 1: And so he watches, guards, purifies, and protects himself, little
• 32:44
  Speaker 1: by little and step by step. As the ocean is
• 32:48
  Speaker 1: composed of drops, the earth of grains, and the stars
• 32:52
  Speaker 1: of points of light, so is life composed of thoughts
• 32:56
  Speaker 1: and acts. Without these, life would not be. Every man's
• 33:01
  Speaker 1: life therefore is what his apparently detached thoughts and acts
• 33:05
  Speaker 1: make it their combination, is himself. As the year consists
• 33:11
  Speaker 1: of a given number of sequential moments, so a man's
• 33:15
  Speaker 1: character in life consists of a given number of sequential
• 33:18
  Speaker 1: thoughts and deeds, and the finished whole will bear the
• 33:21
  Speaker 1: impress of the parts. All sorts of things in weather
• 33:26
  Speaker 1: must be taken in together to make up a year
• 33:30
  Speaker 1: and a sphere. Little kindnesses, generosities, and sacrifices make up
• 33:36
  Speaker 1: a kind and generous character. Little renunciations, endurances, and victories
• 33:42
  Speaker 1: over self make up a strong and noble character. The
• 33:46
  Speaker 1: truly honest man is honest in the minutest details of
• 33:50
  Speaker 1: his life. The noble man is noble in every little
• 33:54
  Speaker 1: thing he says and does. It is a fatal delusion
• 33:58
  Speaker 1: with men to think that life is detached from the
• 34:01
  Speaker 1: momentary thought in act, and not to understand that the
• 34:05
  Speaker 1: passing thought indeed is the foundation and substance of life.
• 34:10
  Speaker 1: When this is fully understood, all things are seen as sacred,
• 34:15
  Speaker 1: and every act becomes religious. Truth is wrapped up in
• 34:19
  Speaker 1: infidecimal details. Thoroughness is genius. Possessions vanish, and opinions change,
• 34:27
  Speaker 1: and passions hold a fluctuating seat. But by the storms
• 34:32
  Speaker 1: of circumstance, unshaken and subject neither to eclipse nor wane,
• 34:37
  Speaker 1: duty exists. You do not live your life in the mass.
• 34:43
  Speaker 1: You live it in the fragments, and from these the
• 34:46
  Speaker 1: mass emerges. You can will to live each fragment nobly
• 34:50
  Speaker 1: if you choose, and this being done, there can be
• 34:54
  Speaker 1: no particles of baseness in the finished whole. The saying,
• 34:58
  Speaker 1: take care of the pen and the pounds will take
• 35:01
  Speaker 1: care of themselves is seen to be more than worldly
• 35:05
  Speaker 1: wise when applied spiritually. For to take care of the
• 35:09
  Speaker 1: present passing act, knowing that by doing the total sum,
• 35:13
  Speaker 1: an amount of life and character will be safely preserved,
• 35:17
  Speaker 1: is to be divinely wise. Do not long to do
• 35:20
  Speaker 1: great and laudable things, these will do themselves. If you
• 35:24
  Speaker 1: do your present task nobly. Do not chafe at the
• 35:28
  Speaker 1: restrictions and limitations of your present duty, but be nobly
• 35:33
  Speaker 1: unselfish in the doing of it, putting aside discontent, listlessness,
• 35:39
  Speaker 1: and the foolish contemplation of great deeds which lie beyond you,
• 35:43
  Speaker 1: and lo already the greatness for which you sighe begins
• 35:47
  Speaker 1: to appear. There is no weakness like peevishness. Aspire to
• 35:52
  Speaker 1: the attainment of inward nobility, not outward glory, and begin
• 35:57
  Speaker 1: to attain it where you are now, the irksome and
• 36:01
  Speaker 1: sting which you feel to be in your task are
• 36:04
  Speaker 1: in your mind, Only alter your attitude of mind towards it,
• 36:08
  Speaker 1: and at once the crooked path is made straight. The
• 36:12
  Speaker 1: unhappiness has turned to joy. See that your every fleeting
• 36:16
  Speaker 1: moment is strong, pure and purposeful. Put earnestness and unselfishness
• 36:22
  Speaker 1: into every passing task and duty. Make your every thought
• 36:26
  Speaker 1: word indeed sweet and true. Thus, learning by practice and
• 36:31
  Speaker 1: experience the inestimable value of the small things of life,
• 36:36
  Speaker 1: you will gather, little by little, abundant and enduring blessedness,
• 36:43
  Speaker 1: transcending difficulties and perplexities. Man whom man would be, must
• 36:49
  Speaker 1: rule the empire of himself in it, must be supreme,
• 36:54
  Speaker 1: establishing his throne on vanquished will, quelling the anarchy of
• 37:00
  Speaker 1: hopes and fears, being himself alone. Shelley, have you missed
• 37:07
  Speaker 1: your aim while the mark is still shining? Did you
• 37:11
  Speaker 1: faint in the race? Will take breath for the next?
• 37:16
  Speaker 1: Ella Wheeler Wilcox. To suggest that any degree of blessedness
• 37:22
  Speaker 1: may be extracted from difficulties and perplexities will doubtless appear
• 37:27
  Speaker 1: absurd to many. But truth is ever paradoxical, and the
• 37:31
  Speaker 1: curses of the foolish are the blessings of the wise.
• 37:35
  Speaker 1: Difficulties arise in ignorance and weakness, and they call for
• 37:39
  Speaker 1: the attainment of knowledge and the acquisition of strength, as
• 37:43
  Speaker 1: understanding is acquired by right living. Difficulties become fewer, and
• 37:48
  Speaker 1: perplexities gradually fade away, like the perishable mists which they are.
• 37:53
  Speaker 1: Your difficulty is not contained primarily in the situation which
• 37:57
  Speaker 1: gave rise to it, but in the mental state with
• 38:00
  Speaker 1: which you regard that situation and which you bring to
• 38:03
  Speaker 1: bear upon it. That which is difficult to a child
• 38:07
  Speaker 1: presents no difficulty to the matured mind of the man,
• 38:10
  Speaker 1: And that which, to the mind of an unintelligent man
• 38:13
  Speaker 1: is surrounded with perplexity, would afford no ground for perplexity
• 38:18
  Speaker 1: to an intelligent man, to the untutored and undeveloped mind
• 38:22
  Speaker 1: of the child. How great and apparently insurmountable appear the
• 38:27
  Speaker 1: difficulties which are involved in the learning of some simple lesson,
• 38:32
  Speaker 1: How many anxious and laborious hours and days or even
• 38:36
  Speaker 1: months its solution costs, and frequently how many tears are
• 38:41
  Speaker 1: shed in hopeless contemplation of the unmastered and apparently insurmountable
• 38:47
  Speaker 1: wall of difficulty. Yet the difficulty is in the ignorance
• 38:51
  Speaker 1: of the child only, and its conquest in solution is
• 38:55
  Speaker 1: absolutely necessary for the development of intelligence and for the
• 39:00
  Speaker 1: the ultimate welfare, happiness, and usefulness of the child. Even so,
• 39:05
  Speaker 1: it is with difficulties of life with which older children
• 39:08
  Speaker 1: are confronted, and which it is imperative for their own
• 39:11
  Speaker 1: growth and development, that they should solve and surmount. And
• 39:15
  Speaker 1: each difficulty solved means so much more experience gained, so
• 39:20
  Speaker 1: much more insight and wisdom acquired. It means a valuable
• 39:24
  Speaker 1: lesson learned, with the added gladness and freedom of a
• 39:27
  Speaker 1: task successfully accomplished. What is the real nature of a difficulty?
• 39:33
  Speaker 1: Is it not a situation which is not fully grasped
• 39:36
  Speaker 1: and understood in all its bearings. As such, it calls
• 39:41
  Speaker 1: for the development and exercise of a deeper insight and
• 39:44
  Speaker 1: broader intelligence than has hitherto been exercised. It is an
• 39:49
  Speaker 1: urgent necessity, calling forth unused energy and demanding the expression
• 39:55
  Speaker 1: and employment of latent power in hidden resources. It is
• 39:59
  Speaker 1: there therefore a good angel, albeit disguised a friend a teacher,
• 40:05
  Speaker 1: and when calmly listened to and rightly understood, leads to
• 40:09
  Speaker 1: larger blessedness and higher wisdom. Without difficulties, there could be
• 40:14
  Speaker 1: no progress, no unfoldment, no evolution. Universal stagnation would prevail,
• 40:20
  Speaker 1: and humanity would perish of anui. Let a man rejoice
• 40:24
  Speaker 1: when he is confronted with obstacles, for it means that
• 40:28
  Speaker 1: he has reached the end of some particular line of
• 40:30
  Speaker 1: indifference or folly, and is now called upon to summon
• 40:34
  Speaker 1: up all his energy and intelligence in order to extricate
• 40:38
  Speaker 1: himself and to find a better way. That the powers
• 40:41
  Speaker 1: within him are crying out for greater freedom, for enlarged
• 40:45
  Speaker 1: exercise and scope. No situation can be difficult of itself.
• 40:50
  Speaker 1: It is the lack of insight into its centricities and
• 40:54
  Speaker 1: the want of wisdom in dealing with it, which give
• 40:57
  Speaker 1: rise to the difficulty. In measure. Therefore is the gain
• 41:01
  Speaker 1: of a difficulty transcended. Difficulties do not spring into existence
• 41:06
  Speaker 1: arbitrarily and accidentally. They have their causes, and they are
• 41:11
  Speaker 1: called forth by the law of evolution itself, by the
• 41:14
  Speaker 1: growing necessities of the man's being. Herein resides their blessedness.
• 41:20
  Speaker 1: There are ways of conduct which end inevitably in complications
• 41:24
  Speaker 1: and perplexities, and there are ways of conduct which lead
• 41:28
  Speaker 1: just as inevitably out of troublesome complexities. Howsoever tightly a
• 41:33
  Speaker 1: man may have bound himself round, he can always unbind
• 41:37
  Speaker 1: himself into whatsoever morasses of trouble and trackless waste of
• 41:42
  Speaker 1: perplexity he may have ignorantly wandered. He can always find
• 41:46
  Speaker 1: his way out again. He can always recover the lost
• 41:49
  Speaker 1: highway of uninvolved simplicity, which leads straight and clear to
• 41:54
  Speaker 1: the sunny city of wise and blessed action. But he
• 41:58
  Speaker 1: will never do this by sitting down and weeping in despair,
• 42:02
  Speaker 1: nor by complaining and worrying and aimlessly wishing he were
• 42:05
  Speaker 1: differently situated. His dilemma calls for alertness, logical thought, and
• 42:10
  Speaker 1: calm calculation. His position requires that he shall strongly command himself,
• 42:17
  Speaker 1: that he shall think and search, and rouse himself to
• 42:20
  Speaker 1: strenuous and unremitting exertion in order to regain himself. Worry
• 42:26
  Speaker 1: and anxiety only serve to heighten the gloom and exaggerate
• 42:30
  Speaker 1: the magnitude of the difficulty. If he will but quietly
• 42:34
  Speaker 1: take himself to task and retrace in thought the more
• 42:38
  Speaker 1: or less intricate way by which he has come to
• 42:41
  Speaker 1: his present position, he will soon perceive where he made mistakes,
• 42:46
  Speaker 1: will discover those places where he took a false turn,
• 42:49
  Speaker 1: and where a little more thoughtfulness, judgment, economy, or self
• 42:54
  Speaker 1: denial would have saved him. He will see how step
• 42:58
  Speaker 1: by step he has involved himself, and how a riper
• 43:02
  Speaker 1: judgment and clearer wisdom would have enabled him to take
• 43:05
  Speaker 1: an altogether different, in truer course. Having proceeded thus far
• 43:10
  Speaker 1: and extracted from his past conduct this priceless grain of
• 43:14
  Speaker 1: golden wisdom, his difficulty will have already assumed less impregnable proportions,
• 43:21
  Speaker 1: and he will then be able to bring to bear
• 43:23
  Speaker 1: upon it the searchlight of dispassionate thought, to thoroughly anatomize it,
• 43:29
  Speaker 1: to comprehend it in all its details, and to perceive
• 43:33
  Speaker 1: the relation with which those details bear to the motive
• 43:36
  Speaker 1: source of action and conduct within himself. This being done,
• 43:42
  Speaker 1: the difficulty will have ceased, for the straight way out
• 43:45
  Speaker 1: of it will plainly appear, and the man will have
• 43:48
  Speaker 1: thus learned for all time his lesson, will have gained
• 43:52
  Speaker 1: an idea of wisdom and a measure of blessedness of
• 43:56
  Speaker 1: which he can never again be deprived. Just as there
• 43:59
  Speaker 1: are ways of ignorance, selfishness, folly, and blindness, which end
• 44:04
  Speaker 1: in confusion and perplexity. So there are ways of knowledge,
• 44:08
  Speaker 1: self denial, wisdom, and insight which lead to pleasant and
• 44:13
  Speaker 1: peaceful consummations. He who knows this will meet difficulties in
• 44:18
  Speaker 1: a courageous spirit, and in overcoming them, will evolve truth
• 44:22
  Speaker 1: out of error, bliss out of pain, and peace out
• 44:26
  Speaker 1: of perturbation. No man can be confronted with a difficulty
• 44:30
  Speaker 1: which he has not the strength to meet and subdue.
• 44:34
  Speaker 1: Worry is not merely useless, it is a folly, for
• 44:37
  Speaker 1: it defeats that power and intelligence which is otherwise equal
• 44:41
  Speaker 1: to the task. Every difficulty can be overcome if rightly
• 44:45
  Speaker 1: dealt with. Anxiety is therefore unnecessary. The task, which cannot
• 44:51
  Speaker 1: be overcome ceases to be a difficulty and become an impossibility,
• 44:56
  Speaker 1: And anxiety is still unnecessary, for there is only one
• 45:00
  Speaker 1: way of dealing with an impossibility, namely to submit to it.
• 45:05
  Speaker 1: The inevitable is the best. Heartily know, where half gods go,
• 45:11
  Speaker 1: the gods arrive. And just as domestic, social, and economic
• 45:16
  Speaker 1: difficulties are born of ignorance and lead to riper knowledge,
• 45:21
  Speaker 1: So every religious doubt, every mental perplexity, every heart but
• 45:26
  Speaker 1: clouding shadow presages greater spiritual gain, is prophetic of a
• 45:32
  Speaker 1: brighter dawn of intelligence. For him on whom it falls,
• 45:36
  Speaker 1: it is a great day in the life of a man,
• 45:39
  Speaker 1: though at the time he knows it not, when bewildering
• 45:42
  Speaker 1: perplexities concerning the mystery of life take possession of his mind,
• 45:47
  Speaker 1: for it signifies that his era of dead indifference, of
• 45:51
  Speaker 1: animal sloth, of mere vegetative happiness has come to an end,
• 45:57
  Speaker 1: and that henceforth he is to live as an aspiring,
• 46:00
  Speaker 1: self evolving. Being no longer a mere human animal. He
• 46:05
  Speaker 1: will now begin to live as a man, exerting all
• 46:08
  Speaker 1: his mental energies to the solution of life's problems, to
• 46:11
  Speaker 1: the answering of those haunting perplexities which are the sentinels
• 46:15
  Speaker 1: of truth, and which stand at the gate and threshold
• 46:19
  Speaker 1: of the Temple of wisdom. He it is who, when
• 46:22
  Speaker 1: great trials come, nor seeks nor shuns them, but doth
• 46:27
  Speaker 1: calmly stay. Nor will he ever rest again in selfless
• 46:32
  Speaker 1: ease and listless ignorance, nor sleekly state himself upon the
• 46:37
  Speaker 1: swine's husks of fleshly pleasures, nor find a hiding place
• 46:42
  Speaker 1: from the ceaseless whisperings of his heart's dark and indefinable interrogatories.
• 46:49
  Speaker 1: The divine within him has awakened. A sleeping god is
• 46:52
  Speaker 1: shaking off the incoherent visions of the night, never again
• 46:56
  Speaker 1: to slumber, never again to rest, un till his eyes
• 47:00
  Speaker 1: rest upon the full broad day of truth. It is
• 47:04
  Speaker 1: impossible for such a man to hush for any length
• 47:07
  Speaker 1: of time the call to his higher purposes and achievements
• 47:12
  Speaker 1: which are aroused within him, for the awakened faculties of
• 47:15
  Speaker 1: his being will ceaselessly urge him on to the unraveling
• 47:19
  Speaker 1: of his perplexities. For him there is no peace and sin,
• 47:24
  Speaker 1: no more rest and error, no final refuge. But in
• 47:28
  Speaker 1: wisdom right will be the blessedness of such a man.
• 47:33
  Speaker 1: When conscious of the ignorance of which his doubts and
• 47:35
  Speaker 1: perplexities are born, and acknowledging and understanding that ignorance, not
• 47:41
  Speaker 1: striving to hide himself from it, he earnestly applies himself
• 47:45
  Speaker 1: to its removal, seeks unremittingly day after day for that
• 47:49
  Speaker 1: pathway of light which shall enable him to dispel all
• 47:53
  Speaker 1: dark shadows, dissolve all his doubts, and find the solution
• 47:58
  Speaker 1: to all his pressing problems, and as a child is
• 48:01
  Speaker 1: glad when it has mastered a lesson long toiled over.
• 48:05
  Speaker 1: Just so a man's heart becomes light and free when
• 48:09
  Speaker 1: he has satisfactorily met some worldly difficulty. Even so, but
• 48:15
  Speaker 1: to a far greater degree, is the heart of a
• 48:18
  Speaker 1: man rendered joyous and peaceful when some vital and eternal question,
• 48:23
  Speaker 1: which has been long brooded over and grappled with, is
• 48:26
  Speaker 1: at last completely answered, and its darkness is forever dispelled.
• 48:31
  Speaker 1: Do not regard your difficulties and perplexities as portentous of ill.
• 48:37
  Speaker 1: By doing so you will make them ill. But regard
• 48:40
  Speaker 1: them as prophetic of good, which indeed they are. Do
• 48:44
  Speaker 1: not persuade yourself that you can evade them. You cannot.
• 48:48
  Speaker 1: Do not try to run from them. This is impossible,
• 48:52
  Speaker 1: for wherever you go, they will still be there with you.
• 48:55
  Speaker 1: But meet them calmly and bravely. Confront them with all
• 49:00
  Speaker 1: all the dispassion and dignity which you can command. Weigh
• 49:04
  Speaker 1: up their proportions, analyze them, grasp their details, measure their strength,
• 49:11
  Speaker 1: understand them, attack them, and finally vanquish them. Thus will
• 49:17
  Speaker 1: you develop strength and intelligence. Thus will you enter into
• 49:22
  Speaker 1: one of those by ways of blessedness which are hidden
• 49:25
  Speaker 1: from the superficial gaze. Burden dropping. This to me is life.
• 49:31
  Speaker 1: That if life be a burden, I will join to
• 49:34
  Speaker 1: make it, but the burden of a song bailey. Have
• 49:39
  Speaker 1: you heard that it was good to gain the day?
• 49:42
  Speaker 1: I also say it is good to fall. Battles are
• 49:45
  Speaker 1: lost in the same spirit in which they are won,
• 49:49
  Speaker 1: Walt Whitman. We hear and read much about burden bearing,
• 49:54
  Speaker 1: but of the better way of burden dropping, very little
• 49:57
  Speaker 1: is heard or known. Yet, why should you go go
• 50:00
  Speaker 1: about with an oppressive weight at your heart when you
• 50:03
  Speaker 1: might relieve yourself of it and move amongst your fellows
• 50:06
  Speaker 1: heart free and cheerful. No man carries a burden upon
• 50:10
  Speaker 1: his back, except to necessarily transfer something from one place
• 50:14
  Speaker 1: to another. He does not saddle his shoulders with a
• 50:17
  Speaker 1: perpetual burden and then regard himself as a martyr for
• 50:21
  Speaker 1: his pains. And why should you impose upon your mind
• 50:25
  Speaker 1: a useless burden and then add to its weight the
• 50:28
  Speaker 1: miseries of self condolence and self pity. Why not abandon
• 50:32
  Speaker 1: both your load and your misery, and thus add to
• 50:35
  Speaker 1: the gladness of the world By first making yourself glad.
• 50:39
  Speaker 1: No reason can justify, and no logic can support the
• 50:43
  Speaker 1: ceaseless carrying of a grievous load. As in things material,
• 50:48
  Speaker 1: a load is only undertaken as a necessary means of transference,
• 50:52
  Speaker 1: and is never a source of sorrow. So in things spiritual,
• 50:57
  Speaker 1: a burden should only be taken up as a means
• 50:59
  Speaker 1: towards some good and necessary end, which, when attained, the
• 51:04
  Speaker 1: burden is put aside. And the carrying of such a burden,
• 51:08
  Speaker 1: far from being a source of grief, would be a
• 51:10
  Speaker 1: cause for rejoicing. We say, the bodily mortifications which some
• 51:15
  Speaker 1: religious ascetics inflict upon themselves are unnecessary in vain. And
• 51:21
  Speaker 1: are the mental mortifications which so many people inflict upon
• 51:25
  Speaker 1: themselves less unnecessary and vain. Where is the burden which
• 51:30
  Speaker 1: should cause unhappiness and sorrow? It does not exist. If
• 51:34
  Speaker 1: a thing is to be done, let it be done cheerfully,
• 51:37
  Speaker 1: and not with the inward groanings and lamentations. It is
• 51:41
  Speaker 1: of the highest wisdom to embrace necessity as a friend
• 51:45
  Speaker 1: and guide. It is of the greatest folly to scalp
• 51:48
  Speaker 1: upon necessity as an enemy, and to wish or try
• 51:52
  Speaker 1: to overcome or avoid her. We need our own at
• 51:55
  Speaker 1: every turn, and duties only become oppressive loads when we
• 51:59
  Speaker 1: refuse to recognize and embrace them. He who does any
• 52:04
  Speaker 1: necessary thing in a niggardly and complaining spirit, hunting the
• 52:08
  Speaker 1: while after unnecessary pleasures, lashes himself with the scorpions of
• 52:13
  Speaker 1: misery and disappointment, and imposes upon himself a doubly weighted
• 52:18
  Speaker 1: burden of weariness and unrest, under which he incessantly groans.
• 52:23
  Speaker 1: Wake thou, o self to better things, to yonder heights,
• 52:27
  Speaker 1: uplift thy wings, Take up the psalm of life anew,
• 52:31
  Speaker 1: sing the good sing of the true, Sing a full
• 52:35
  Speaker 1: victory over wrong. Make thou a richer, sweeter song. Out
• 52:40
  Speaker 1: of thy doubting care and pain. Weave thou a joyous
• 52:44
  Speaker 1: glad refrain, out of thy thorns a crown. Weave thou
• 52:48
  Speaker 1: of rare rejoicing. Sing thou, Now, I will give my cheerful,
• 52:54
  Speaker 1: unselfish and undivided attention to the doing of all those
• 52:58
  Speaker 1: things which enter into my compact with life. And though
• 53:02
  Speaker 1: I walk under colossal responsibilities, I shall be unconscious of
• 53:07
  Speaker 1: any troublesome weight or grievous burden. You may say a
• 53:10
  Speaker 1: certain thing, a duty, a companionship, or a social obligation
• 53:16
  Speaker 1: troubles you, is burdensome, and you resign yourself to oppression
• 53:20
  Speaker 1: with the thought I have entered into this and will
• 53:24
  Speaker 1: go through it. But it is heavy and grievous work.
• 53:28
  Speaker 1: But is the thing really burdensome? Or is it your
• 53:31
  Speaker 1: selfishness that is oppressing you? I tell you that the
• 53:35
  Speaker 1: very thing with which you regard as so imprisoning a restriction,
• 53:38
  Speaker 1: is the first gateway to your emancipation. That work, which
• 53:42
  Speaker 1: you regard as a perpetual curse contains for you the
• 53:46
  Speaker 1: actual blessedness which you vainly persuade yourself lies in another,
• 53:50
  Speaker 1: in unapproachable direction. All things are mirrors in which you
• 53:55
  Speaker 1: see yourself reflected. And the gloom which you perceive in
• 53:59
  Speaker 1: your work is but a reflection of that mental state
• 54:02
  Speaker 1: which you bring to it. Bring a right and unselfish
• 54:06
  Speaker 1: state of heart to the thing, and lo it is
• 54:09
  Speaker 1: at once transformed and becomes a means of strength and blessedness,
• 54:14
  Speaker 1: reflecting back that which you have brought to it. If
• 54:18
  Speaker 1: you bring a scowling face to your looking glass, will
• 54:21
  Speaker 1: you complain of the glass that it glowers upon you
• 54:24
  Speaker 1: with a deformed visage, or will you put your face
• 54:27
  Speaker 1: right and so get back from the reflector a more
• 54:30
  Speaker 1: pleasing countenance. It is right and necessary that a thing
• 54:34
  Speaker 1: should be done when the doing of it is good,
• 54:37
  Speaker 1: and can only become burdensome in wishing not to do it.
• 54:42
  Speaker 1: The selfish wish makes the thing appear evil. It is
• 54:46
  Speaker 1: neither right nor necessary that a thing should be done,
• 54:49
  Speaker 1: then the doing of it in order to gain some
• 54:52
  Speaker 1: coveted pleasure is folly, which can only lead to burden
• 54:56
  Speaker 1: some issues. The duty which you shirk is your most
• 55:00
  Speaker 1: reproving angel. The pleasure which you race after is your
• 55:04
  Speaker 1: most flattering enemy. Foolish man, when will you turn around
• 55:09
  Speaker 1: and be wise? It is the beneficence of the universe
• 55:13
  Speaker 1: that is everywhere and at all times, urging its creatures
• 55:17
  Speaker 1: to wisdom, as it demands coherence of its atoms. The
• 55:21
  Speaker 1: folly and selfishness entails. Suffering in ever increasing degrees of
• 55:26
  Speaker 1: intensity is preservative and good, for agony is the enemy
• 55:30
  Speaker 1: of apathy in the herald of wisdom, what is painful,
• 55:35
  Speaker 1: what is grievous? What is burdensome? Passion is painful, Folly
• 55:41
  Speaker 1: is grievous. Selfishness is burdensome. It is the dark idolatry
• 55:46
  Speaker 1: of self, which, when our thoughts and actions once are done,
• 55:51
  Speaker 1: demands that man should weep and bleed and groan. Eliminate passion, folly,
• 55:57
  Speaker 1: and selfishness from your mind and conduct, and you will
• 56:00
  Speaker 1: eliminate suffering from your life. Burden dropping consists in abandoning
• 56:05
  Speaker 1: the inward selfishness and putting pure love in its place.
• 56:10
  Speaker 1: Go to your task with love in your heart, and
• 56:12
  Speaker 1: you will go to it light hearted and cheerful. The mind,
• 56:16
  Speaker 1: through ignorance, creates its own burdens and inflicts its own punishments.
• 56:22
  Speaker 1: No one is doomed to carry any load. Sorrow is
• 56:25
  Speaker 1: not arbitrarily imposed. These things are self made. Reason is
• 56:30
  Speaker 1: the rightful monarch of the mind, and anarchy reigns in
• 56:34
  Speaker 1: his spiritual kingdom. When his throne is unsurped by passion.
• 56:39
  Speaker 1: When love of pleasure is the foe, heaviness and anguish
• 56:42
  Speaker 1: compose the rear. You are free to choose. Even if
• 56:47
  Speaker 1: you are bound by passion and feel helpless. You have
• 56:49
  Speaker 1: bound yourself and are not helpless. Where you have bound,
• 56:53
  Speaker 1: you can unbind. You have come to your present state
• 56:57
  Speaker 1: by degrees, and you can recover yourself by degrees, can
• 57:01
  Speaker 1: reinstate reason and dethrone passion. The time to avoid evil
• 57:06
  Speaker 1: is before pleasure is embraced, but once embraced, its train
• 57:11
  Speaker 1: of consequences should teach you wisdom. The time to decide
• 57:15
  Speaker 1: is before responsibilities are adopted, but once adopted, all selfish considerations,
• 57:22
  Speaker 1: with their attendant grumblings, whinings, and complainings, should be religiously
• 57:26
  Speaker 1: excluded from the heart. Responsibilities lose their weight when carried
• 57:31
  Speaker 1: lovingly and wisely. What heavy burden is a man weighted
• 57:36
  Speaker 1: with which is not made heavier and more unendurable by
• 57:40
  Speaker 1: weak thoughts of selfish desires. If your circumstances are trying,
• 57:45
  Speaker 1: it is because you need them and can evolve the
• 57:47
  Speaker 1: strength to meet them. They are trying because there is
• 57:50
  Speaker 1: some weak spot within you, and they will continue to
• 57:53
  Speaker 1: be trying until that spot is eradicated. Be glad that
• 57:57
  Speaker 1: you have the opportunity of becoming stronger and wiser. No
• 58:01
  Speaker 1: circumstances can be trying to wisdom. Nothing can weary love.
• 58:06
  Speaker 1: Stop brooding over your own trying circumstances, and contemplate the
• 58:10
  Speaker 1: lives of some of those about you. Here is a
• 58:14
  Speaker 1: woman with a large family who has to make ends
• 58:17
  Speaker 1: meet on a pound a week. She performs all her
• 58:20
  Speaker 1: domestic duties down to the washing, finds time to attend
• 58:24
  Speaker 1: on sick neighbors, and manages to keep entirely out of
• 58:28
  Speaker 1: the two common quagmires, debt and despondency. She is cheerful
• 58:33
  Speaker 1: from morning to night, and never complains of her trying circumstances.
• 58:38
  Speaker 1: She is perennially cheerful because she is unselfish. She is
• 58:42
  Speaker 1: happy in the thought that she is the means of
• 58:45
  Speaker 1: happiness to others. Were she to brood upon the holidays,
• 58:49
  Speaker 1: the pretty bobbles, the lazy hours of which she is deprived,
• 58:53
  Speaker 1: the plays she cannot see, the music she cannot hear,
• 58:57
  Speaker 1: the books she cannot read, the parties she cannot attend,
• 59:02
  Speaker 1: the good she might do, the friendship she is debarred
• 59:05
  Speaker 1: from forming, of the many pleasures which might only be
• 59:09
  Speaker 1: hers if the circumstances were more favorable. If she brooded. Thus,
• 59:14
  Speaker 1: what a miserable creature she would be, How unbearably laborious
• 59:18
  Speaker 1: her work would become, How every little domestic duty would
• 59:23
  Speaker 1: hang like a millstone about her neck, dragging her down
• 59:26
  Speaker 1: to the grave, which unless she altered her state of mind,
• 59:30
  Speaker 1: she would quickly reach killed by selfishness. But in not
• 59:35
  Speaker 1: living in the vain desires for herself, she is relieved
• 59:39
  Speaker 1: of all burdens and is happy. Cheerfulness and unselfishness are
• 59:44
  Speaker 1: sworn friends. Love knows no heavy toil. Here is another
• 59:49
  Speaker 1: woman with a private income which is much more sufficient,
• 59:54
  Speaker 1: combined with leisure and luxury. Yet she has called upon
• 59:57
  Speaker 1: to forfeit a portion of her time, pleasure, and money
• 1:00:01
  Speaker 1: to discharge some obligation which she wishes to be rid of,
• 1:00:05
  Speaker 1: and which should be to her work, a loving service,
• 1:00:08
  Speaker 1: or fostering in her heart some ungratified desire. She is
• 1:00:12
  Speaker 1: perpetually discontented and unhappy, and complains of trying circumstances. Discontent
• 1:00:19
  Speaker 1: and selfishness are inseparable companions. Self love knows no joyful
• 1:00:24
  Speaker 1: labor of the two sets of circumstances above depicted, and
• 1:00:30
  Speaker 1: life is crowded with such contrasted instances, which are the
• 1:00:34
  Speaker 1: trying conditions. Is it not true that neither of them
• 1:00:37
  Speaker 1: are trying, and that both are blessed or unblest It
• 1:00:41
  Speaker 1: accordance with the measure of love or selfishness, which is
• 1:00:45
  Speaker 1: infused into them. Is it not the root of the
• 1:00:48
  Speaker 1: whole matter in the mind of the individual, and not
• 1:00:51
  Speaker 1: the circumstance When a man who has recently taken up
• 1:00:54
  Speaker 1: the study of some branch of theology, religion, or occultism says,
• 1:00:59
  Speaker 1: if I had not burdened myself with a wife and family,
• 1:01:03
  Speaker 1: I could have done a great work. And had I
• 1:01:05
  Speaker 1: known years ago what I know now, I never would
• 1:01:08
  Speaker 1: have married. I know that that man has not yet
• 1:01:11
  Speaker 1: found the commonest and broadest way of wisdom, for there
• 1:01:15
  Speaker 1: is no greater folly than regret, and he is incapable
• 1:01:19
  Speaker 1: of the great work which he is so ambitious to perform.
• 1:01:23
  Speaker 1: If a man has such a deep love for his
• 1:01:25
  Speaker 1: fellow men that he is anxious to do a great
• 1:01:27
  Speaker 1: work for humanity, he will manifest that surpassing love always,
• 1:01:32
  Speaker 1: and in the place where he now is. His home
• 1:01:35
  Speaker 1: will be filled with it, and the beauty and sweetness
• 1:01:38
  Speaker 1: and peace of his unselfish love will follow wherever he goes,
• 1:01:42
  Speaker 1: making happy those about him and transmuting all things into good.
• 1:01:47
  Speaker 1: The love that goes abroad to air itself and is
• 1:01:50
  Speaker 1: undiscoverable at home is not love. It is vanity. Have
• 1:01:55
  Speaker 1: I not seen o pitiful sight, the cheerless home in
• 1:01:59
  Speaker 1: the neglected children of the misguided missioner and religionist. It
• 1:02:05
  Speaker 1: is on such self delusion as this, that self pity
• 1:02:08
  Speaker 1: and self martyrdom ever wait, and its self inflicted misery
• 1:02:12
  Speaker 1: is regarded by the deluded one as holy in religious
• 1:02:16
  Speaker 1: burden which he or she is called upon to bear.
• 1:02:19
  Speaker 1: Only a great man can do great work, and he
• 1:02:22
  Speaker 1: will be great wherever he is, and will do his
• 1:02:25
  Speaker 1: noble work under whatsoever circumstances he may find himself when
• 1:02:29
  Speaker 1: he has unfolded and revealed that work. Thou, who art
• 1:02:34
  Speaker 1: so anxious to work for humanity, to help thy fellow men,
• 1:02:38
  Speaker 1: begin that work at home, Help thyself, thy neighbor, thy wife,
• 1:02:43
  Speaker 1: thy child. Do not be deluded, and tell thou doest
• 1:02:48
  Speaker 1: with utmost faithfulness, the nearer and the lesser Thou canst
• 1:02:52
  Speaker 1: not do the farther and greater. If a man has
• 1:02:56
  Speaker 1: lived many years of his life in lust, in selfish pleasure,
• 1:03:00
  Speaker 1: it is the order of things that his accumulated errors
• 1:03:03
  Speaker 1: should weigh at last heavily upon him, as until they
• 1:03:07
  Speaker 1: are thus brought home to him, he will not abandon them,
• 1:03:11
  Speaker 1: he will not exert himself to find a better life.
• 1:03:14
  Speaker 1: But whilst he regards his self made self impose burdens
• 1:03:18
  Speaker 1: as holy crosses imposed upon him by the Supreme, or
• 1:03:22
  Speaker 1: as marks of spiritual virtue, or as loads with fate
• 1:03:26
  Speaker 1: circumstances or other people have heaped undeservedly and unjustly upon him,
• 1:03:32
  Speaker 1: he is but lengthening out his folly, increasing the weight
• 1:03:36
  Speaker 1: of his burdens, and multiplying his pains and sorrows. Only
• 1:03:41
  Speaker 1: when such a man wakes up to the truth that
• 1:03:43
  Speaker 1: his burdens are of his own making, that they are
• 1:03:46
  Speaker 1: the accumulated effects of his own acts, will he cease
• 1:03:50
  Speaker 1: from unmanly self pity and find the better way of
• 1:03:53
  Speaker 1: burden dropping. Only when he opens his eyes to see
• 1:03:58
  Speaker 1: that every thought in act is another brick, another stone,
• 1:04:02
  Speaker 1: built into the temple of his life, will he develop
• 1:04:05
  Speaker 1: the insight which will enable him to recognize his own
• 1:04:09
  Speaker 1: unstable handiwork, the unflinching manling as to acknowledge it, and
• 1:04:14
  Speaker 1: the courage to build more nobly and enduringly. Painful burdens
• 1:04:18
  Speaker 1: are necessary, but only so long as we lack love
• 1:04:22
  Speaker 1: and wisdom. The temple of blessedness lies beyond the outer
• 1:04:26
  Speaker 1: courts of suffering and humiliation, and to reach it the
• 1:04:29
  Speaker 1: pilgrim must pass through the outer courts. For a time,
• 1:04:33
  Speaker 1: he will linger in the outer, but only so long as,
• 1:04:37
  Speaker 1: through his own imperfect understanding he mistakes it for the inner.
• 1:04:42
  Speaker 1: While he pities himself and confound suffering with holiness, he
• 1:04:46
  Speaker 1: will remain in suffering. But when casting off the last
• 1:04:50
  Speaker 1: unholy rag of self pity, he perceives that suffering is
• 1:04:54
  Speaker 1: a means and not an end, that it is a state,
• 1:04:57
  Speaker 1: self originated and self propagated. Then converted and right minded,
• 1:05:02
  Speaker 1: he will rapidly pass through the outer courts and reach
• 1:05:05
  Speaker 1: the inner abode of peace. Suffering does not originate in
• 1:05:09
  Speaker 1: the perfect, but in the imperfect. It does not mark
• 1:05:13
  Speaker 1: the complete, but the incomplete. It can therefore be transcended,
• 1:05:17
  Speaker 1: Its self borne cause can be found, investigated, comprehended, and
• 1:05:22
  Speaker 1: forever removed. It is true, therefore, that we must pass
• 1:05:26
  Speaker 1: through agony to rest, through loneliness to peace. But let
• 1:05:31
  Speaker 1: the sufferer not forget it is a passing through, that
• 1:05:34
  Speaker 1: the agony is a gateway and not a habitation, that
• 1:05:38
  Speaker 1: the loneliness is a pathway and not a destination, And
• 1:05:43
  Speaker 1: that a little farther on he will come to the
• 1:05:45
  Speaker 1: painless and blissful repose. Little by little is a burden
• 1:05:50
  Speaker 1: accumulated imperceptibly, and by degrees is its weight increased. A
• 1:05:56
  Speaker 1: thoughtless impulse, a gross self indulgence, a blind passion yielded
• 1:06:01
  Speaker 1: to and gratified again and again, an impure thought fostered,
• 1:06:06
  Speaker 1: a cruel word uttered, a foolish thing done time after time,
• 1:06:10
  Speaker 1: and at last the gathered weight of many follies becomes oppressive.
• 1:06:15
  Speaker 1: At first, and for a time the weight is not felt,
• 1:06:18
  Speaker 1: but it is being added to day after day. And
• 1:06:21
  Speaker 1: the time comes when the accumulated burden is felt in
• 1:06:24
  Speaker 1: all its galling weight, when the bitter fruits of selfishness
• 1:06:27
  Speaker 1: are gathered, and the heart is troubled with the weariness
• 1:06:31
  Speaker 1: of life. When this period arrives, let the sufferer look
• 1:06:35
  Speaker 1: to himself. Let him search for the blessed way of
• 1:06:38
  Speaker 1: burden dropping, finding which he will find wisdom to live better,
• 1:06:43
  Speaker 1: purity to live, sweeter, love to live nobler, will find
• 1:06:48
  Speaker 1: in the reversal of that conduct by which his burdens
• 1:06:51
  Speaker 1: were accumulated. Light hearted nights and days, cheerful action, and
• 1:06:56
  Speaker 1: unclouded joy come out of the world, come above it,
• 1:07:02
  Speaker 1: up over its crosses and graves. Though the green earth
• 1:07:06
  Speaker 1: is fair and I love it, we must love it
• 1:07:09
  Speaker 1: as masters, not slaves. Come up where the dust never rises,
• 1:07:14
  Speaker 1: but only the perfume of flowers, and your life shall
• 1:07:18
  Speaker 1: be glad with surprises of beautiful hours, hidden sacrifices. What
• 1:07:25
  Speaker 1: need hath Man of Eden, past or paradise to come?
• 1:07:30
  Speaker 1: When Heaven is round us and within ourselves? Lowliness is
• 1:07:34
  Speaker 1: the base of every virtue. Who goes the lowest builds doubt,
• 1:07:40
  Speaker 1: not the safest bailey. Truth is within ourselves. It takes
• 1:07:47
  Speaker 1: no rise from outward things, whatever you may believe browning.
• 1:07:54
  Speaker 1: It is one of the paradoxes of truth that we
• 1:07:57
  Speaker 1: gain by giving up, by greedily grasping. Every gain in
• 1:08:03
  Speaker 1: virtue necessitates some loss and vice. Every ascension of holiness
• 1:08:08
  Speaker 1: means some selfish pleasure yielded up, And every forward step
• 1:08:12
  Speaker 1: on the path of truth demands the forfeit of some
• 1:08:15
  Speaker 1: self assertive error. He who would be clothed in new
• 1:08:19
  Speaker 1: garments must first cast away the old, and he who
• 1:08:23
  Speaker 1: would find the true must sacrifice the faults. The gardener
• 1:08:28
  Speaker 1: digs in the woods in order that they may feed
• 1:08:31
  Speaker 1: with their decay. The plants which are good for food,
• 1:08:35
  Speaker 1: and the tree of wisdom can only flourish on the
• 1:08:38
  Speaker 1: compost of uprooted follies. Growth gain necessitate sacrifice loss. The
• 1:08:46
  Speaker 1: true life, the blessed life, the life that is not
• 1:08:50
  Speaker 1: tormented with passions and pains, is reached only through sacrifice,
• 1:08:55
  Speaker 1: not necessarily the sacrifice of outward things, but the sacrifice
• 1:09:00
  Speaker 1: of the inward errors and defilements. For it is these,
• 1:09:04
  Speaker 1: and these only which bring misery into life. It is
• 1:09:08
  Speaker 1: not the good and true that needs to be sacrificed,
• 1:09:11
  Speaker 1: but the evil and false. Therefore, all sacrifice is ultimately gain,
• 1:09:17
  Speaker 1: and there is no essential loss. Yet at first the
• 1:09:21
  Speaker 1: loss seems great, and the sacrifice is painful. But this
• 1:09:25
  Speaker 1: is because of the self delusion and spiritual blindness, which
• 1:09:29
  Speaker 1: always accompanies selfishness, and pain must always accompany the cutting
• 1:09:33
  Speaker 1: away of some selfish portion of one's nature. When the
• 1:09:37
  Speaker 1: drunkard resolves to sacrifice his lust for strong drink, he
• 1:09:41
  Speaker 1: passes through a period of great suffering, and he feels
• 1:09:45
  Speaker 1: that he is forfeiting a great pleasure. But when his
• 1:09:48
  Speaker 1: victory is complete, when the lust is dead and his
• 1:09:52
  Speaker 1: mind is calm and sober, then he knows that he
• 1:09:55
  Speaker 1: has gained incalculably by the giving up of his selfish
• 1:09:59
  Speaker 1: animal pleasure. What he has lost was evil and false
• 1:10:03
  Speaker 1: and not worth keeping. Nay, its keeping entailed continual misery.
• 1:10:09
  Speaker 1: But what he has gained in character, in self control,
• 1:10:13
  Speaker 1: in soberness, had greater peace of mind, is good and true,
• 1:10:18
  Speaker 1: and it was necessary that he should acquire it. So
• 1:10:22
  Speaker 1: it is with all true sacrifice. It is at first,
• 1:10:26
  Speaker 1: and it is until completed painful. And this is why
• 1:10:30
  Speaker 1: men shrink from it. They cannot see any purpose in
• 1:10:33
  Speaker 1: abstaining from an overcoming selfish gratification. It seems to them
• 1:10:38
  Speaker 1: like losing so much that is sweet, seems to them
• 1:10:41
  Speaker 1: like courting misery and giving up all happiness and pleasure.
• 1:10:46
  Speaker 1: And this must be so, for if a man could
• 1:10:49
  Speaker 1: know that by giving up his particular forms of selfishness,
• 1:10:52
  Speaker 1: his gain in happiness would be immeasurably greater. Unselfishness, which
• 1:10:58
  Speaker 1: is now so difficult to attaining, would then be rendered
• 1:11:01
  Speaker 1: indefinitely more difficult of achievement. For his desire for the
• 1:11:05
  Speaker 1: greater gain his selfishness would thereby be greatly intensified. No
• 1:11:12
  Speaker 1: man can become unselfish and thereby arrive at the highest
• 1:11:16
  Speaker 1: bliss until he is willing to lose, looking for neither
• 1:11:20
  Speaker 1: gain nor reward. It is this state of mind which
• 1:11:23
  Speaker 1: constitutes unselfishness. A man must be willing to humbly sacrifice
• 1:11:28
  Speaker 1: his selfish habits and practices because they are untrue and unworthy,
• 1:11:34
  Speaker 1: and for the happiness of those about him, without expecting
• 1:11:37
  Speaker 1: any reward or looking for any good to accrue to himself.
• 1:11:42
  Speaker 1: He must be prepared to lose for himself, to forfeit
• 1:11:45
  Speaker 1: pleasure and happiness, even life itself, if by so doing
• 1:11:50
  Speaker 1: he can make the world more beautiful and happy. But
• 1:11:53
  Speaker 1: does he lose? Does the miser lose when he gives
• 1:11:57
  Speaker 1: up his lust for gold? Does the thief lose when
• 1:12:01
  Speaker 1: he abandons stealing? Does libertine lose when he sacrifices his
• 1:12:06
  Speaker 1: unworthy pleasures? No man loses by the sacrifice of self
• 1:12:11
  Speaker 1: or some portion of self. Nevertheless, he thinks he will
• 1:12:15
  Speaker 1: lose by so doing, And because he thinks so, he suffers.
• 1:12:20
  Speaker 1: And this is where the sacrifice comes in. This is
• 1:12:23
  Speaker 1: where he gains by losing. All true sacrifice is within.
• 1:12:28
  Speaker 1: It is spiritual and hidden, and is prompted by deep humility.
• 1:12:32
  Speaker 1: Of heart. Nothing but the sacrifice of self can avail,
• 1:12:36
  Speaker 1: and to this must all men come, sooner or later
• 1:12:39
  Speaker 1: during their spiritual evolution. But in what does this self
• 1:12:44
  Speaker 1: abnegation consist? How is it practice? Where is it sought
• 1:12:49
  Speaker 1: and found? It consists in overcoming the daily proneness to
• 1:12:54
  Speaker 1: selfish thoughts and acts. It is practiced in our common
• 1:12:58
  Speaker 1: intercourse with others, when it is found in the hour
• 1:13:01
  Speaker 1: of tumult and temptation. There are hidden sacrifices of the heart,
• 1:13:07
  Speaker 1: which are infinitely blessed, both to Him that makes them
• 1:13:11
  Speaker 1: and those for whom they are made, Albeit their making
• 1:13:14
  Speaker 1: cost much effort and some pain. Men are anxious to
• 1:13:18
  Speaker 1: do some great thing, to perform some great sacrifice which
• 1:13:22
  Speaker 1: lies beyond the necessities of their experience, while all the time,
• 1:13:26
  Speaker 1: perhaps they are neglecting the one thing needful, are blind
• 1:13:31
  Speaker 1: to that sacrifice which, by its very nearness is rendered imperative.
• 1:13:36
  Speaker 1: What lurks your besetting sin? Where lies your weakness? Where
• 1:13:41
  Speaker 1: does temptation assail you most strongly? There shall you make
• 1:13:45
  Speaker 1: your first sacrifice, and shall find thereby the way unto
• 1:13:50
  Speaker 1: your peace. Perhaps it is anger or unkindness. Are you
• 1:13:55
  Speaker 1: prepared to sacrifice the angry impulse and word the unkind thought. Indeed,
• 1:14:00
  Speaker 1: are you prepared to silently endure abuse, attack, accusation, and unkindness,
• 1:14:07
  Speaker 1: refusing to pay back these in their own coin? Are
• 1:14:11
  Speaker 1: you prepared to give in return for these dark follies
• 1:14:14
  Speaker 1: kindness and loving protection? If so, then you are ready
• 1:14:19
  Speaker 1: to make those hidden sacrifices which lead to beautiful bliss.
• 1:14:24
  Speaker 1: If you are given to anger or unkindness, offer it up.
• 1:14:28
  Speaker 1: These hard, cruel and wrong conditions of mind never brought
• 1:14:31
  Speaker 1: you any good. They can never bring you anything but unrest, misery,
• 1:14:36
  Speaker 1: and spiritual blindness. Nor can they ever bring to others
• 1:14:40
  Speaker 1: anything but unhappiness. Perhaps you will say, but he was
• 1:14:45
  Speaker 1: unkind to me first, he treated me unjustly. Perhaps so,
• 1:14:50
  Speaker 1: But what a poor excuse is this? What an unmanly
• 1:14:53
  Speaker 1: and ineffectual refuge? For If his unkindness towards you is
• 1:14:58
  Speaker 1: so wrong and hurtful, yours to him must be equally so.
• 1:15:02
  Speaker 1: Because another is unkind to you is no justification for
• 1:15:06
  Speaker 1: your own unkindness, but is rather a call for the
• 1:15:09
  Speaker 1: exercise of great kindness on your part. Can the pouring
• 1:15:13
  Speaker 1: in of more water prevent a flood? Neither can unkindness lessen.
• 1:15:18
  Speaker 1: Unkindness can fire quench fire. Neither can anger overcome anger.
• 1:15:24
  Speaker 1: Offer up all unkindness all anger. It takes two to
• 1:15:28
  Speaker 1: make a quarrel. Don't be the other one. If one
• 1:15:32
  Speaker 1: is angry or unkind to you. Try to find out
• 1:15:35
  Speaker 1: where you have acted wrongly, and whether you have acted
• 1:15:38
  Speaker 1: wrongly or not. Do not throw back the angry word
• 1:15:41
  Speaker 1: or unkind act. Remain silent, self contained, and kindly disposed,
• 1:15:48
  Speaker 1: and learn, by continual effort and right doing, to have
• 1:15:51
  Speaker 1: compassion upon the wrongdoer. Perhaps you are habitually impatient and irritable,
• 1:15:58
  Speaker 1: Know then the hidden sacrifice which it is needful that
• 1:16:01
  Speaker 1: you should make. Give up your impatience, overcome it there
• 1:16:06
  Speaker 1: where it is wont to assert itself, Resolve that you
• 1:16:10
  Speaker 1: will yield no longer to its tyrannical sway, but will
• 1:16:13
  Speaker 1: conquer it and cast it out. It is not worth
• 1:16:16
  Speaker 1: keeping a single hour, nor would it dominate you for
• 1:16:20
  Speaker 1: another moment if you were not laboring under the delusion
• 1:16:23
  Speaker 1: that the follies and perversities of others render impatience on
• 1:16:27
  Speaker 1: your part necessary. Whatever others may do or say, even
• 1:16:32
  Speaker 1: though they may mock and taunt you, impatience is not
• 1:16:35
  Speaker 1: only unnecessary, it can never do any other than aggravate
• 1:16:39
  Speaker 1: the evil which it seeks to remove. Calm, strong, and
• 1:16:43
  Speaker 1: deliberate action can accomplish much, but impatience and its accompanying
• 1:16:48
  Speaker 1: irritability are always indications of weakness and inefficiency. And what
• 1:16:54
  Speaker 1: do they bestow upon you? Do they bestow rest, peace, happiness,
• 1:16:59
  Speaker 1: or bring these to those about you? Do they not
• 1:17:03
  Speaker 1: rather make you and those about you wretched? But though
• 1:17:07
  Speaker 1: your impatience may hurt others, it certainly hurts and wounds
• 1:17:11
  Speaker 1: and impoverishes yourself most of all. Nor can the impatient
• 1:17:16
  Speaker 1: man know aught of true blessedness, for he is a
• 1:17:19
  Speaker 1: continual source of trouble and unrest to himself. The calm,
• 1:17:24
  Speaker 1: beauty and perpetual sweetness of patience are unknown to him,
• 1:17:28
  Speaker 1: and peace cannot draw near to soothe and comfort him.
• 1:17:32
  Speaker 1: There is no blessedness anywhere until impatience is sacrificed, and
• 1:17:37
  Speaker 1: its sacrifice means the development of endurance, the practice of forbearance,
• 1:17:43
  Speaker 1: and the creation of a new and gentler habit of mind.
• 1:17:46
  Speaker 1: When impatience and irritability are entirely put away, are finally
• 1:17:51
  Speaker 1: offered up on the altar of unselfishness. Then is realized
• 1:17:55
  Speaker 1: and enjoyed the blessedness of a strong, quiet and peaceful mind.
• 1:18:01
  Speaker 1: Each hour we think of others more than self, that
• 1:18:05
  Speaker 1: hour we live again, and every lowly sacrifice we make
• 1:18:10
  Speaker 1: for others good shall make life more than self, and
• 1:18:14
  Speaker 1: open the windows of thy soul to light from higher spheres.
• 1:18:19
  Speaker 1: So hail thy lot, with lot, with joy. Then there
• 1:18:23
  Speaker 1: are little selfish indulgences, some of which appear harmless and
• 1:18:28
  Speaker 1: are commonly fostered. But no selfish indulgence can be harmless,
• 1:18:32
  Speaker 1: and men and women do not know what they lose
• 1:18:35
  Speaker 1: by repeatedly and habitually succumbing to effeminine and selfish gratifications.
• 1:18:41
  Speaker 1: If the god in man is to rise strong and triumphant,
• 1:18:45
  Speaker 1: the beast in man must perish. The pandering to the
• 1:18:48
  Speaker 1: animal nature, even when it appears innocent and seems sweet,
• 1:18:53
  Speaker 1: leads away from truth and blessedness. Each time you give
• 1:18:57
  Speaker 1: way to the animal within, you feed and ratify him,
• 1:19:01
  Speaker 1: he waxes stronger and more rebellious, and takes firmer possession
• 1:19:05
  Speaker 1: of your mind, which should be in keeping of truth.
• 1:19:10
  Speaker 1: Not until a man has sacrificed some apparently trivial indulgence,
• 1:19:14
  Speaker 1: does he discover what strength, what joy, what poise of
• 1:19:18
  Speaker 1: character and holy influence he has all along been losing
• 1:19:22
  Speaker 1: by that gratification. Not until a man sacrifices his hankering
• 1:19:27
  Speaker 1: for pleasure does he enter into the fullness of abiding joy.
• 1:19:33
  Speaker 1: By his personal indulgences, a man demeans himself forfeit self
• 1:19:37
  Speaker 1: respect to the extent and frequency of his indulgence, and
• 1:19:40
  Speaker 1: deprives himself of the exemplary influence and the power to
• 1:19:44
  Speaker 1: accomplish lasting good in his work in the world. He also,
• 1:19:49
  Speaker 1: by allowing himself to be led by blind desire, increases
• 1:19:53
  Speaker 1: his mental blindness and fails of the ultimate clearness of vision,
• 1:19:58
  Speaker 1: that clarified percipia, which pierces to the heart of things
• 1:20:02
  Speaker 1: and comprehends the real and the true animal indulgence is
• 1:20:07
  Speaker 1: alien to the perception of truth. By the sacrifice of
• 1:20:10
  Speaker 1: his indulgences, man rises above confusion and doubt and arrives
• 1:20:15
  Speaker 1: at the possession of insight and surety. Sacrifice you're cherished
• 1:20:20
  Speaker 1: and coveted indulgence. Fix your mind on something higher, nobler,
• 1:20:25
  Speaker 1: and more enduring than ephemeral pleasure. Live superior to the
• 1:20:29
  Speaker 1: craving for sense excitement, and you will live neither vainly
• 1:20:34
  Speaker 1: nor uncertainly, very far reaching in its effect upon others
• 1:20:38
  Speaker 1: the rich with the revelations of truth. For him who
• 1:20:41
  Speaker 1: makes it is the sacrifice of self assertion, the giving
• 1:20:46
  Speaker 1: up of all interference with the lives, views, or religions
• 1:20:50
  Speaker 1: of other people, substituting for it and understanding love and sympathy.
• 1:20:56
  Speaker 1: Self assertion or opinionativeness is as the form of egotism
• 1:21:01
  Speaker 1: or selfishness, most generally found in connection with intellectualism and
• 1:21:06
  Speaker 1: dialectical skill. It is blindly presumptive and uncharitable, and more
• 1:21:12
  Speaker 1: often than not is regarded as a virtue. But once
• 1:21:16
  Speaker 1: the mind has open to perceive the way of gentleness
• 1:21:19
  Speaker 1: and self sacrificing love, then the ignorance, deformity, and painful
• 1:21:25
  Speaker 1: nature of self assertion become apparent. The victim of self
• 1:21:30
  Speaker 1: assertion setting up his own opinions as a standard of
• 1:21:33
  Speaker 1: right and the measure of judgment, regards all those as
• 1:21:37
  Speaker 1: wrong whose lives and opinions run counter to his own,
• 1:21:41
  Speaker 1: and being eager to put others right, is thereby prevented
• 1:21:44
  Speaker 1: from putting himself right. His attitude of mind brings about
• 1:21:49
  Speaker 1: him opposition and contradiction from people who are anxious to
• 1:21:53
  Speaker 1: put him right, and this wounds his vanity and makes
• 1:21:57
  Speaker 1: him miserable, so that he lives in an almost constant
• 1:22:00
  Speaker 1: fever of unhappy, resentful, and uncharitable thoughts. There can be
• 1:22:05
  Speaker 1: no peace for such a man, no true knowledge, and
• 1:22:09
  Speaker 1: no advancement until he sacrifices his desire to bend others
• 1:22:13
  Speaker 1: to his own way of thinking and acting. Nor can
• 1:22:17
  Speaker 1: he understand the hearts of others and enter lovingly into
• 1:22:20
  Speaker 1: their strivings and aspirations. His mind is cramped and embittered,
• 1:22:25
  Speaker 1: and he is shut out from all sweet sympathy and
• 1:22:28
  Speaker 1: spiritual communion. He who sacrifices the spirit of self assertion, who,
• 1:22:34
  Speaker 1: in his daily contact with others, put aside his prejudices
• 1:22:38
  Speaker 1: and opinions, and strives both to learn from others and
• 1:22:42
  Speaker 1: to understand them as they are, Who allows to others
• 1:22:45
  Speaker 1: perfect liberty, such as he exercises himself to choose their
• 1:22:50
  Speaker 1: own opinions, their own way of life. Such a man
• 1:22:54
  Speaker 1: will acquire a deeper insight, a broader charity, and a
• 1:22:58
  Speaker 1: richer bliss than he has his hitherto experienced and will
• 1:23:02
  Speaker 1: strike a by way of blessedness from which he is
• 1:23:05
  Speaker 1: formerly shut out. Then there is a sacrifice of greed
• 1:23:09
  Speaker 1: in all greedy thoughts. The willingness that others should possess
• 1:23:13
  Speaker 1: rather than we, the not coveting of things for ourselves,
• 1:23:17
  Speaker 1: but rejoicing that they are possessed and enjoyed by others,
• 1:23:21
  Speaker 1: that they bring happiness to others. The ceasing to claim
• 1:23:24
  Speaker 1: one's own, and the giving up to others, unselfishly and
• 1:23:29
  Speaker 1: without malice, that which they exact. This attitude of mind
• 1:23:34
  Speaker 1: is a source of deep peace and great spiritual strength.
• 1:23:37
  Speaker 1: It is the sacrifice of self interest. Material possessions are temporary,
• 1:23:43
  Speaker 1: and in this sense we cannot truly call them our own.
• 1:23:47
  Speaker 1: They are merely in our keeping for a short time.
• 1:23:50
  Speaker 1: But spiritual possessions are eternal and must ever remain with us.
• 1:23:55
  Speaker 1: Unselfishness is a spiritual possession which is only secured by
• 1:24:00
  Speaker 1: ceasing to covet material possessions and enjoyments, by ceasing to
• 1:24:04
  Speaker 1: regard things as for our own special and exclusive pleasure,
• 1:24:08
  Speaker 1: and by our readiness to yield them up for the
• 1:24:11
  Speaker 1: good of others. The unselfish man, even though he finds
• 1:24:15
  Speaker 1: himself involved in riches, stands aloof in his mind from
• 1:24:20
  Speaker 1: the idea of exclusive possession, and so escapes the bitterness
• 1:24:25
  Speaker 1: and fear and anxiety which ever accompany the cavetuous spirit.
• 1:24:30
  Speaker 1: He does not regard any of his outward accretions as
• 1:24:33
  Speaker 1: being too valuable to lose, but he regards the true
• 1:24:37
  Speaker 1: virtue of unselfishness as being too valuable in the world,
• 1:24:41
  Speaker 1: too suffering humanity to lose or cast away. And who
• 1:24:46
  Speaker 1: is the blessed man? He who is ever hankering after
• 1:24:50
  Speaker 1: more possessions, thinking only of the personal pleasure he can
• 1:24:53
  Speaker 1: get out of them, Or he who is ready to
• 1:24:56
  Speaker 1: give up what he has for the good and happiness
• 1:24:58
  Speaker 1: of others. By greed, happiness is destroyed. By not greed,
• 1:25:04
  Speaker 1: happiness is restored. Another hidden sacrifice, one of great spiritual
• 1:25:10
  Speaker 1: beauty and of powerful efficacy in the healing of human sorrows,
• 1:25:14
  Speaker 1: is the sacrifice of hatred, the giving up of all
• 1:25:18
  Speaker 1: bitter thoughts against others, of all malice, dislike, and resentment.
• 1:25:23
  Speaker 1: Bitter thoughts and blessedness cannot dwell together. Hatred is a
• 1:25:27
  Speaker 1: fierce fire that scorches up in the heart of him
• 1:25:30
  Speaker 1: who harbors it all the sweet flowers of peace and happiness,
• 1:25:34
  Speaker 1: and makes a hell of every place where it comes.
• 1:25:38
  Speaker 1: Hatred has many names and many forms, but only one essence,
• 1:25:43
  Speaker 1: namely burning thoughts of resentment against others. It is sometimes
• 1:25:48
  Speaker 1: by its blind votaries called by the name of religion,
• 1:25:52
  Speaker 1: causing them to attack, slander, and persecute each other because
• 1:25:56
  Speaker 1: they will not accept each other's views of life and death,
• 1:26:00
  Speaker 1: thus filling the earth with miseries and tears. All resentment,
• 1:26:05
  Speaker 1: dislike ill thinking, and ill speaking of others as hatred.
• 1:26:09
  Speaker 1: And where there is hatred, there is always unhappiness. No
• 1:26:12
  Speaker 1: one has conquered hatred while thoughts of resentment toward others
• 1:26:16
  Speaker 1: spring up in his mind. This sacrifice is not complete
• 1:26:21
  Speaker 1: until a man can think kindly of those who try
• 1:26:23
  Speaker 1: to do him wrong. Yet it must be made before
• 1:26:27
  Speaker 1: true blessedness can be realized and known. Beyond the hard, cruel,
• 1:26:32
  Speaker 1: steely gates of hatred waits the divine Angel of Love,
• 1:26:36
  Speaker 1: ready to reveal herself to him, who will subdue and
• 1:26:39
  Speaker 1: sacrifice his hateful thoughts and conduct him to his peace.
• 1:26:45
  Speaker 1: Whatever others may say of you, whatever they may do
• 1:26:48
  Speaker 1: to you, never take offense, Do not return hatred with hatred.
• 1:26:53
  Speaker 1: If another hates you, perhaps you have consciously or unconsciously
• 1:26:58
  Speaker 1: failed somewhere in your conduct. Or there may be some
• 1:27:01
  Speaker 1: misunderstanding which the exercise of a little gentleness and reason
• 1:27:05
  Speaker 1: may remove. But under all circumstances, Father, forgive them is
• 1:27:11
  Speaker 1: infinitely better, sweeter, and nobler than I will have nothing
• 1:27:16
  Speaker 1: more to do with them. Hatred is so small and poor,
• 1:27:20
  Speaker 1: so blind and wretched. Love is so great and rich,
• 1:27:24
  Speaker 1: so far seeing and blissful. The highest culture is to
• 1:27:28
  Speaker 1: speak no ill. The best reformer is the man whose
• 1:27:32
  Speaker 1: eyes are quick to see all beauty and all worth,
• 1:27:36
  Speaker 1: and by his own discreet, well ordered life alone reproves
• 1:27:40
  Speaker 1: the erring sacrifice all hatred. Slay it upon the holy
• 1:27:45
  Speaker 1: altar of devotion, devotion to others. Think no more of
• 1:27:50
  Speaker 1: injury to your own petty self, but see to it
• 1:27:54
  Speaker 1: that henceforth you injure and wound no other. Open the
• 1:27:57
  Speaker 1: floodgates of your heart for the inpour of that sweet, great,
• 1:28:01
  Speaker 1: beautiful love which embraces all with strong yet tender thoughts
• 1:28:05
  Speaker 1: of protection and peace, leaving not one, not even he
• 1:28:09
  Speaker 1: who hates or despises or slanders you out in the
• 1:28:13
  Speaker 1: cold then there is the hidden sacrifice of impure desires
• 1:28:18
  Speaker 1: of weak self, pity and degrading self, praise of vanity
• 1:28:22
  Speaker 1: and pride. For these are unblessed attitudes of mind deformities
• 1:28:27
  Speaker 1: of heart. He who makes them one by one, gradually
• 1:28:31
  Speaker 1: subduing and overcoming them, will, according to the measure of
• 1:28:35
  Speaker 1: his success, rise above weakness and suffering and sorrow, and
• 1:28:39
  Speaker 1: will comprehend and enjoy the perfect and imperishable blessedness. Now
• 1:28:44
  Speaker 1: all these hidden sacrifices which are here mentioned are pure,
• 1:28:49
  Speaker 1: humble heart offerings. They are made within, are offered up
• 1:28:53
  Speaker 1: on the sacred, lowly unseen altar of one's own heart.
• 1:28:58
  Speaker 1: Not one of them can be made, and till the
• 1:29:00
  Speaker 1: fault is first silently acknowledged and confessed, no man can
• 1:29:05
  Speaker 1: sacrifice an error until he first of all confesses to himself,
• 1:29:11
  Speaker 1: I am in error. When yielding it up, he will
• 1:29:14
  Speaker 1: perceive and receive the truth which his error formally obscured.
• 1:29:19
  Speaker 1: The Kingdom of Heaven cometh not by observation and the
• 1:29:23
  Speaker 1: silent sacrifice of self for the good of others. The
• 1:29:27
  Speaker 1: daily giving up of one's egotistic tendencies is not seen
• 1:29:31
  Speaker 1: and rewarded of men and brings no loud blazon of
• 1:29:34
  Speaker 1: popularity in praise. It is hidden away from the eyes
• 1:29:38
  Speaker 1: of the world, even from the gaze of those who
• 1:29:41
  Speaker 1: are nearest to you, for no eyes of flesh can
• 1:29:44
  Speaker 1: perceive its spiritual beauty. But think not that because it
• 1:29:49
  Speaker 1: is unperceived, it is therefore feudle. Its blissful radiance is
• 1:29:53
  Speaker 1: enjoyed by you, and its power for good over others
• 1:29:57
  Speaker 1: is great and far reaching. For though they cannot see it,
• 1:30:00
  Speaker 1: nor perhaps understand it, yet they are unconsciously influenced by it.
• 1:30:06
  Speaker 1: They will not know what silent battles you are fighting,
• 1:30:09
  Speaker 1: what eternal victories over self you are achieving. But they
• 1:30:13
  Speaker 1: will feel your altered attitude, your new mind, wrought of
• 1:30:17
  Speaker 1: the fabric of love and loving thoughts, and will share
• 1:30:20
  Speaker 1: somewhat in its happiness and bliss. They will know nothing
• 1:30:24
  Speaker 1: of the frequent fierceness of the fight you are waging,
• 1:30:28
  Speaker 1: of the wounds you receive in the healing balm you apply,
• 1:30:31
  Speaker 1: of the anguish and the after piece. But they will
• 1:30:34
  Speaker 1: know that you have grown sweeter and gentler, stronger and
• 1:30:38
  Speaker 1: more silently self reliant, more patient and pure, and that
• 1:30:43
  Speaker 1: they are rested and helped by your presence. What rewards
• 1:30:47
  Speaker 1: can compare with this? Beside the fragrant offices of love,
• 1:30:51
  Speaker 1: the praises of men are gross and fulsome, and in
• 1:30:55
  Speaker 1: the pure flame of a selfless heart, the flatteries of
• 1:30:58
  Speaker 1: the world are turned to ashes. Love is its own reward,
• 1:31:03
  Speaker 1: its own joy, its own satisfaction. It is the final
• 1:31:07
  Speaker 1: refuge and resting place of passion tortured souls. The sacrifice
• 1:31:12
  Speaker 1: of self and the acquisition of the supreme knowledge and
• 1:31:16
  Speaker 1: bliss which it confers, is not accomplished by one great
• 1:31:19
  Speaker 1: and glorious act, but by a series of lesser and
• 1:31:23
  Speaker 1: successive sacrifices in the ordinary life of the world, by
• 1:31:27
  Speaker 1: a succession of steps in the daily conquest of truth
• 1:31:31
  Speaker 1: over selfishness. He who each day accomplishes some victory over himself,
• 1:31:37
  Speaker 1: who subdues and puts behind him some unkind thought, some
• 1:31:41
  Speaker 1: impure desire, some tendency to sin, is every day growing stronger, purer,
• 1:31:48
  Speaker 1: and wiser, and every dawn finds him nearer to that
• 1:31:51
  Speaker 1: final glory of truth, which each self sacrificing act reveals.
• 1:31:56
  Speaker 1: In part. Look not outside thee nor beyond thee, for
• 1:32:01
  Speaker 1: the light and blessedness of truth. But look within, thou
• 1:32:05
  Speaker 1: wilt find it within the narrow sphere of thy duty,
• 1:32:09
  Speaker 1: even in the humble and hidden sacrifices of thine own heart. Sympathy,
• 1:32:17
  Speaker 1: when thy gaze turns it on thine own soul, be
• 1:32:20
  Speaker 1: most severe. But when it falls upon a fellow man,
• 1:32:24
  Speaker 1: let kindliness control it and refrain from that belittling censure
• 1:32:28
  Speaker 1: that brings forth from common lips like weeds from marshy soil,
• 1:32:34
  Speaker 1: Ellow Wheeler, Wilcox, I do not ask the wounded person
• 1:32:39
  Speaker 1: how he feels. I myself become the wounded person, Walt Whitman.
• 1:32:47
  Speaker 1: We can only sympathize with others in so far as
• 1:32:50
  Speaker 1: we have conquered ourselves. We cannot think and feel for
• 1:32:54
  Speaker 1: others while we are engaged in condoling with and pitying ourselves.
• 1:32:59
  Speaker 1: Cannot deal tenderly and lovingly with others while we are
• 1:33:02
  Speaker 1: anxious for our own pre eminence, or for the exclusive
• 1:33:06
  Speaker 1: preservation of ourselves, our opinions, or our own generally, what
• 1:33:11
  Speaker 1: is sympathy but thoughtfulness for others in the forgetfulness of self.
• 1:33:17
  Speaker 1: To sympathize with others, we must first understand them, And
• 1:33:21
  Speaker 1: to understand them, we must put away all our personal
• 1:33:24
  Speaker 1: preconceptions concerning them, and must see them as they are.
• 1:33:29
  Speaker 1: We must enter into their inner state and become one
• 1:33:32
  Speaker 1: with them, looking through their mental eyes and comprehending the
• 1:33:36
  Speaker 1: range of their experience. You cannot, of course, do this
• 1:33:41
  Speaker 1: with a being whose wisdom and experience are greater than
• 1:33:44
  Speaker 1: your own, nor can you do it with any if
• 1:33:47
  Speaker 1: you regard yourself as being on a higher plane than others.
• 1:33:51
  Speaker 1: For egotism and sympathy cannot dwell together, But you can
• 1:33:55
  Speaker 1: practice it with all those who are involved in sins
• 1:33:58
  Speaker 1: and sufferings from which you have successfully extricated yourself. And
• 1:34:03
  Speaker 1: though your sympathy cannot embrace and overshadow the man whose
• 1:34:07
  Speaker 1: greatness is beyond you, you can place yourself in such
• 1:34:10
  Speaker 1: an attitude towards him as to receive the protection of
• 1:34:14
  Speaker 1: his larger sympathy, and so make for yourself an easier
• 1:34:18
  Speaker 1: way out of the sins and sufferings by which you
• 1:34:20
  Speaker 1: are still in chained. Prejudice and ill will are complete
• 1:34:25
  Speaker 1: barriers to the giving of sympathy, while pride and vanity
• 1:34:28
  Speaker 1: are total barriers to its reception. You cannot sympathize with
• 1:34:33
  Speaker 1: a person for whom you have conceived a hatred. You
• 1:34:36
  Speaker 1: cannot enjoy the sympathy of one whom you envy. You
• 1:34:40
  Speaker 1: cannot understand the person whom you dislike, or he for whom,
• 1:34:45
  Speaker 1: through animal impulse, you have framed an ill formed affection.
• 1:34:50
  Speaker 1: You do not cannot see him as he really is,
• 1:34:53
  Speaker 1: but only see your own imperfect notions of him, see
• 1:34:57
  Speaker 1: only a distorted image of him through the exactay medium
• 1:35:01
  Speaker 1: of your ill grounded opinions. To see others as they are,
• 1:35:06
  Speaker 1: you must not allow impulsive likes and dislikes, powerful prejudices,
• 1:35:11
  Speaker 1: or egotistic considerations to come between you and them. You
• 1:35:15
  Speaker 1: must not resent their actions or condemn their beliefs and opinions.
• 1:35:20
  Speaker 1: You must leave yourself entirely out, and must, for the
• 1:35:24
  Speaker 1: time being, assume their position. Only in this way can
• 1:35:29
  Speaker 1: you become in rapport with them and so fathom their life,
• 1:35:32
  Speaker 1: their experience, and understand it. And when a man is understood,
• 1:35:38
  Speaker 1: it becomes impossible to condemn him. Men misjudge, condemn, and
• 1:35:43
  Speaker 1: avoid each other because they do not understand each other,
• 1:35:46
  Speaker 1: and they do not understand each other because they have
• 1:35:49
  Speaker 1: not overcome and purified themselves. Life is growth, development, evolution,
• 1:35:56
  Speaker 1: and there is no essential distinction between the sinner and
• 1:35:59
  Speaker 1: the saint. There is only a difference in degree. The
• 1:36:03
  Speaker 1: saint was once a sinner. The sinner will one day
• 1:36:06
  Speaker 1: be a saint. The sinner is the child. The saint
• 1:36:09
  Speaker 1: is the grown man. He who separates himself from sinners,
• 1:36:14
  Speaker 1: regarding them as wicked men to be avoided. Is like
• 1:36:17
  Speaker 1: a man avoiding contact with little children because they are unwise, disobedient,
• 1:36:23
  Speaker 1: and play with toys. All life is one, but it
• 1:36:26
  Speaker 1: has a variety of manifestations. The grown flower is not
• 1:36:31
  Speaker 1: something distinct from the tree, it is a part of it.
• 1:36:35
  Speaker 1: It is only another form of leaf. Steam is not
• 1:36:38
  Speaker 1: something apart from water, but it is another form of water,
• 1:36:42
  Speaker 1: and in like manner, good is transmuted evil. The saint
• 1:36:47
  Speaker 1: is the sinner, developed and transformed. The sinner is one
• 1:36:51
  Speaker 1: whose understanding is undeveloped, and he ignorantly chooses wrong modes
• 1:36:56
  Speaker 1: of action. The saint is one whose understanding is right,
• 1:37:00
  Speaker 1: and he chooses right modes of action. The sinner condemns
• 1:37:05
  Speaker 1: the sinner, condemnation being a wrong mode of action. The
• 1:37:09
  Speaker 1: saint never condemns the sinner, remembering that he himself formally
• 1:37:14
  Speaker 1: occupied the same place, but thinks of him with deep sympathy,
• 1:37:18
  Speaker 1: regarding him in the light of a younger brother or
• 1:37:20
  Speaker 1: a friend. For sympathy is a right and enlightened mode
• 1:37:24
  Speaker 1: of action. The perfected saint, who gives sympathy to all
• 1:37:29
  Speaker 1: needs it of none, for he has transcended sin and
• 1:37:32
  Speaker 1: suffering and lives in the enjoyment of lasting bliss. But
• 1:37:36
  Speaker 1: all who suffer needs sympathy, and all whose sin must suffer.
• 1:37:41
  Speaker 1: When a man comes to understand that every sin, whether
• 1:37:45
  Speaker 1: of thought or deed, receives his just quote of suffering,
• 1:37:49
  Speaker 1: he ceases to condemn and begins to sympathize, seeing the
• 1:37:53
  Speaker 1: sufferings which sin entails. And he comes to such understanding
• 1:37:57
  Speaker 1: by purifying himself as a man, purges himself of passions.
• 1:38:02
  Speaker 1: As he transmutes his selfish desires and puts underfoot his
• 1:38:06
  Speaker 1: egotistic tendencies. He sounds the depths of all human experiences,
• 1:38:12
  Speaker 1: all sins and sufferings and sorrows, all motives and thoughts
• 1:38:16
  Speaker 1: and deeds, and comprehends the moral law in its perfection.
• 1:38:21
  Speaker 1: Complete self conquest is perfect knowledge, perfect sympathy. And he
• 1:38:26
  Speaker 1: who views men with a stainless vision of a pure
• 1:38:28
  Speaker 1: heart views them with a pitying heart, sees them as
• 1:38:32
  Speaker 1: a part of himself, not as something defiled and separate
• 1:38:36
  Speaker 1: and distinct, but as his very self, sinning as he
• 1:38:40
  Speaker 1: has sinned, suffering as he has suffered, sorrowing as he
• 1:38:44
  Speaker 1: has sorrowed, and yet withal glad in the knowledge that
• 1:38:48
  Speaker 1: they will come as he has come, to perfect peace
• 1:38:51
  Speaker 1: at last. The truly good and wise man cannot be
• 1:38:55
  Speaker 1: a passionate partisan, but extends his sympathy to all, beeing
• 1:39:00
  Speaker 1: no evil in others, to be condemned and resisted, but
• 1:39:03
  Speaker 1: seeing the sin which is pleasant to the sinner, and
• 1:39:07
  Speaker 1: the after sorrow and pain which the sinner does not see,
• 1:39:11
  Speaker 1: and when it overtakes him, does not understand. A man's
• 1:39:15
  Speaker 1: sympathy extends just so far as his wisdom reaches, and
• 1:39:19
  Speaker 1: no further, And a man only grows wiser as he
• 1:39:22
  Speaker 1: grows tenderer and more compassionate. To narrow one's sympathy is
• 1:39:27
  Speaker 1: to narrow one's heart, and so to darken and embitter
• 1:39:30
  Speaker 1: one's life. To extend and broaden one's sympathy is to
• 1:39:35
  Speaker 1: enlighten and gladden one's life, and to make plainer to
• 1:39:38
  Speaker 1: others the way of light and gladness. To sympathize with
• 1:39:42
  Speaker 1: another is to receive his being into our own, to
• 1:39:46
  Speaker 1: become one with him. For unselfish love unites, and he
• 1:39:50
  Speaker 1: whose sympathy reaches out to and embraces all human kind
• 1:39:55
  Speaker 1: and all living creatures, has realized his identity and oneness
• 1:39:59
  Speaker 1: with all, and comprehends the universal love and law and wisdom.
• 1:40:05
  Speaker 1: Man is shut out from heaven and peace and truth
• 1:40:08
  Speaker 1: only in so far as he shuts out others from
• 1:40:10
  Speaker 1: his sympathy. Where his sympathy ends, his darkness and torment
• 1:40:15
  Speaker 1: and turmoil begins. For to shut others out from our
• 1:40:19
  Speaker 1: love is to shut ourselves out from the blessedness of love,
• 1:40:23
  Speaker 1: and to become cramped in the dark prison of self.
• 1:40:27
  Speaker 1: Whoever walks affurlong without sympathy walks to his own funeral
• 1:40:31
  Speaker 1: dressed in a shroud. Only when one's sympathy is unlimited
• 1:40:37
  Speaker 1: is the eternal light of truth revealed. Only in the
• 1:40:40
  Speaker 1: love that knows no restriction. Is the boundless bliss Enjoyed
• 1:40:46
  Speaker 1: sympathy is bliss in it is revealed the highest, purest blessedness.
• 1:40:51
  Speaker 1: It is divine, For in its reciprocal light, all thought
• 1:40:55
  Speaker 1: of self is lost, and there remains only the pure
• 1:40:59
  Speaker 1: joy of oneness with others, the ineffitable communion of spiritual identity.
• 1:41:05
  Speaker 1: Where a man ceases to sympathize, he ceases to live,
• 1:41:09
  Speaker 1: ceases to see and realize and know. One cannot truly
• 1:41:14
  Speaker 1: sympathize with others until all selfish considerations concerning them are
• 1:41:18
  Speaker 1: put away. And he who does this and strives to
• 1:41:22
  Speaker 1: see others as they are, strives to realize their particular sins,
• 1:41:27
  Speaker 1: temptations and sorrows, their beliefs, opinions, and prejudices, comes at
• 1:41:32
  Speaker 1: last to see exactly where they stand in their spiritual evolution,
• 1:41:37
  Speaker 1: comprehends the arc of their experience, and knows that they cannot,
• 1:41:41
  Speaker 1: for the present act otherwise than they do. He sees
• 1:41:45
  Speaker 1: that their thoughts and acts are prompted by the extent
• 1:41:48
  Speaker 1: of their knowledge or their lack of knowledge, and that
• 1:41:51
  Speaker 1: if they act blindly and foolishly, it is because their
• 1:41:55
  Speaker 1: knowledge and experience are immature, and they can only come
• 1:41:58
  Speaker 1: to act more wisely by gradual growth into more enlightened
• 1:42:02
  Speaker 1: states of mind. He also sees that though this growth
• 1:42:07
  Speaker 1: can be encouraged, helped, and stimulated by the influence of
• 1:42:11
  Speaker 1: a riper example, by seasonable words and well timed instruction.
• 1:42:16
  Speaker 1: It cannot be unnaturally forced. The flowers of love and
• 1:42:19
  Speaker 1: wisdom must have time to grow, and the barren branches
• 1:42:23
  Speaker 1: of hatred and folly cannot be cut away all at once.
• 1:42:28
  Speaker 1: Such a man finds the doorway into the inner world
• 1:42:30
  Speaker 1: of those with whom he comes in contact, and he
• 1:42:33
  Speaker 1: opens it and enters in and dwells with them in
• 1:42:36
  Speaker 1: the hidden and sacred sanctuary of their being. And he
• 1:42:40
  Speaker 1: finds nothing to hate, nothing to revile, nothing to condemn
• 1:42:44
  Speaker 1: in that sacred place, but something to love and tend
• 1:42:48
  Speaker 1: and in his own heart room only for greater pity,
• 1:42:52
  Speaker 1: greater patience, greater love. He sees that he is one
• 1:42:57
  Speaker 1: with them, but that they are another aspect of him,
• 1:43:01
  Speaker 1: that their natures are not different from his own, except
• 1:43:04
  Speaker 1: in modification and degree, but they are identical with it.
• 1:43:08
  Speaker 1: If they are acting out certain sinful tendencies, he has
• 1:43:12
  Speaker 1: but to look within to find the same tendencies in himself,
• 1:43:16
  Speaker 1: albeit perhaps restrained or purified. If they are manifesting certain
• 1:43:21
  Speaker 1: holy and divine qualities, he finds the same pure spirit
• 1:43:25
  Speaker 1: within himself, though perhaps in a lesser degree of power
• 1:43:29
  Speaker 1: and development. One touch of nature makes the whole world kin.
• 1:43:34
  Speaker 1: The sin of one is the sin of all. The
• 1:43:37
  Speaker 1: virtue of one is the virtue of all. No man
• 1:43:40
  Speaker 1: can be separate from another. There is no difference of nature,
• 1:43:44
  Speaker 1: but only difference of condition. If a man thinks he
• 1:43:48
  Speaker 1: is separated from another by virtue of his superior holiness,
• 1:43:52
  Speaker 1: he is not so separated, and his darkness and delusion
• 1:43:56
  Speaker 1: are very great. Humanity is one, and in the holy
• 1:44:00
  Speaker 1: sanctuary of sympathy, saint and sinner meet and unite. It
• 1:44:05
  Speaker 1: is said of Jesus that he took upon himself the
• 1:44:08
  Speaker 1: sins of the whole world. That is, he identified himself
• 1:44:12
  Speaker 1: with those sins, and did not regard himself as essentially
• 1:44:15
  Speaker 1: separate from sinners, but as being of a like nature
• 1:44:18
  Speaker 1: with them. And his realization of his oneness with all
• 1:44:22
  Speaker 1: men was manifested in his life as profound sympathy for
• 1:44:26
  Speaker 1: those who, for their deep sins were avoided and cast
• 1:44:31
  Speaker 1: off by others. And who is it that is in
• 1:44:34
  Speaker 1: the greatest need of sympathy, Not the saint, not the
• 1:44:38
  Speaker 1: enlightened seer, not the perfect man. It is the sinner,
• 1:44:42
  Speaker 1: the unenlightened man, the imperfect one, and the greater the sin.
• 1:44:46
  Speaker 1: The greater is the need. I came not to call
• 1:44:49
  Speaker 1: the righteousness, but sinners to repentance is the statement of
• 1:44:53
  Speaker 1: one who has comprehended all human needs. The righteous man
• 1:44:57
  Speaker 1: does not need your sympathy, but the unrighteous, he who
• 1:45:02
  Speaker 1: by his wrongdoing is laying up for himself long periods
• 1:45:06
  Speaker 1: of suffering and woe, is in need of it. The
• 1:45:09
  Speaker 1: flagrantly unrighteous man is condemned, despised, and avoided by those
• 1:45:14
  Speaker 1: who are living in a similar condition to himself, though
• 1:45:17
  Speaker 1: for the time being they may not be subject to
• 1:45:20
  Speaker 1: his particular form of sin. For that withholding of sympathy
• 1:45:24
  Speaker 1: and that mutual condemnation, which are so rife, is the
• 1:45:28
  Speaker 1: commonest manifestation of that lack of understanding in which all
• 1:45:32
  Speaker 1: sin takes its rise. While a man is involved in sin,
• 1:45:37
  Speaker 1: he will condemn others who are likewise involved, And the
• 1:45:40
  Speaker 1: deeper and greater his sin, the more severe will be
• 1:45:43
  Speaker 1: his condemnation of others. It is only when a man
• 1:45:47
  Speaker 1: begins to sorrow for his sin, and so to rise
• 1:45:50
  Speaker 1: above it and into the clearer light of purity and understanding,
• 1:45:55
  Speaker 1: that he ceases from condemning others and learns to sympathize
• 1:45:58
  Speaker 1: with them. But this ceaseless condemnation of each other by
• 1:46:03
  Speaker 1: those who are involved in the fierce play of the
• 1:46:05
  Speaker 1: passions must needs be, for it is one of the
• 1:46:09
  Speaker 1: modes of operation of the great law which universally and
• 1:46:12
  Speaker 1: eternally obtains. And the unrighteous one who falls under the
• 1:46:17
  Speaker 1: condemnation of his fellows will the more rapidly reach a
• 1:46:20
  Speaker 1: higher and nobler condition of heart and life, if he
• 1:46:24
  Speaker 1: humbly accepts the censure of others as the effect of
• 1:46:27
  Speaker 1: his own sin, and resolves henceforward to refrain from all
• 1:46:31
  Speaker 1: condemnation of others. The truly good and wise man condemns none.
• 1:46:37
  Speaker 1: Having put away all blind passion and selfishness, he lives
• 1:46:40
  Speaker 1: in the calm regions of love and peace, and understands
• 1:46:44
  Speaker 1: all modes of sin with their consequent sufferings and sorrows.
• 1:46:49
  Speaker 1: Enlightened and awakened, freed from all selfish bias. In seeing
• 1:46:53
  Speaker 1: men as they are, his heart responds and holy sympathy withal.
• 1:46:58
  Speaker 1: Should any condemn abuse or slander him, he throws them
• 1:47:03
  Speaker 1: around the kindly protection of his sympathy, seeing the ignorance
• 1:47:07
  Speaker 1: which prompts them to so act, and knowing that they
• 1:47:10
  Speaker 1: alone will suffer for their wrong acts. Learn by self
• 1:47:15
  Speaker 1: conquest and the acquisition of wisdom, to love him whom
• 1:47:19
  Speaker 1: you now condemn. To sympathize with those who condemn you,
• 1:47:23
  Speaker 1: Turn your eyes away from their condemnation, and search your
• 1:47:27
  Speaker 1: own heart to find, perchance some hard, unkind or wrong thoughts, which,
• 1:47:33
  Speaker 1: when discovered and understood, you will condemn yourself. Much that
• 1:47:38
  Speaker 1: is commonly called sympathy is personal affection. To love them
• 1:47:43
  Speaker 1: who love us is human bias and inclination, But to
• 1:47:47
  Speaker 1: love them who do not love us is divine sympathy.
• 1:47:51
  Speaker 1: Sympathy is needed because of the prevalence of suffering, For
• 1:47:55
  Speaker 1: there is no being or creature who has not suffered
• 1:47:58
  Speaker 1: through suffering. Sympathy is evolved. Not in a year or
• 1:48:02
  Speaker 1: a life or an age. Is the human heart purified
• 1:48:06
  Speaker 1: and softened by suffering, But after many lives of intermittent pain,
• 1:48:11
  Speaker 1: after many ages of ever recurring sorrow, man reaps the
• 1:48:15
  Speaker 1: golden harvest of his experiences and garners in the rich
• 1:48:20
  Speaker 1: ripe sheafs of love and wisdom, And when he understands
• 1:48:24
  Speaker 1: an understanding, he sympathizes. All suffering is the result of
• 1:48:30
  Speaker 1: ignorantly violated law, and after many repetitions of the same
• 1:48:35
  Speaker 1: wrong act, the same kind of suffering resulting from that act,
• 1:48:39
  Speaker 1: knowledge of the law is acquired, and the higher state
• 1:48:43
  Speaker 1: of obedience and wisdom is reached. Then there blossoms the
• 1:48:47
  Speaker 1: pure and perfect flower of sympathy. One aspect of sympathy
• 1:48:52
  Speaker 1: is that of pity, pity for the distressed or pain stricken,
• 1:48:56
  Speaker 1: with a desire to alleviate or help them bear their sufferings.
• 1:49:00
  Speaker 1: The world needs more of this divine quality, for pity
• 1:49:04
  Speaker 1: makes the world soft to the weak and noble for
• 1:49:07
  Speaker 1: the strong. But it can only be developed by eradicating
• 1:49:11
  Speaker 1: all hardness and unkindness, all accusation and resentment. He who,
• 1:49:17
  Speaker 1: when he sees another suffering for his sin, hardens his
• 1:49:20
  Speaker 1: heart and thinks or says it serves him right. Such
• 1:49:25
  Speaker 1: a one cannot exercise pity nor apply its healing balm.
• 1:49:29
  Speaker 1: Every time a man acts cruelly towards another, be it
• 1:49:33
  Speaker 1: only a dumb creature, or refuses to bestow needed sympathy,
• 1:49:37
  Speaker 1: he dwarfs himself, deprives himself of ineffitable blessedness, and prepares
• 1:49:43
  Speaker 1: himself for suffering. Another form of sympathy is that of
• 1:49:47
  Speaker 1: rejoicing with those who are more successful than ourselves, as
• 1:49:51
  Speaker 1: though their success were our own. Blessed indeed is he
• 1:49:54
  Speaker 1: who is free from all envy and malice, and can
• 1:49:57
  Speaker 1: rejoice and be glad when he hears of the good
• 1:50:00
  Speaker 1: fortune of those who regard him as an enemy. The
• 1:50:04
  Speaker 1: protecting of creatures weaker and more indefensible than oneself is
• 1:50:08
  Speaker 1: another form in which this divine sympathy is manifested. The
• 1:50:13
  Speaker 1: helpless frailty of the dumb creation calls for the exercise
• 1:50:17
  Speaker 1: of the deepest sympathy. The glory of superior strength resides
• 1:50:21
  Speaker 1: in its power to shield, not to destroy, not by
• 1:50:25
  Speaker 1: the callous destruction of weaker things, as life truly lived,
• 1:50:29
  Speaker 1: but by their preservation. All life is linked and kin,
• 1:50:35
  Speaker 1: and the lowest creature is not separated from the highest
• 1:50:38
  Speaker 1: by greater weakness, but by lesser intelligence. When we pity
• 1:50:42
  Speaker 1: and protect, we reveal and enlarge the divine life and
• 1:50:46
  Speaker 1: joy within ourselves. When we thoughtlessly or callously inflict, suffering,
• 1:50:51
  Speaker 1: or destroy, then our divine life becomes obscured, and its
• 1:50:55
  Speaker 1: joy fades and dies. Bodies may feed bodies and pasts,
• 1:51:00
  Speaker 1: but man's divine nature is only nurtured, sustained and developed
• 1:51:05
  Speaker 1: by kindness, love, sympathy, and all pure and unselfish acts.
• 1:51:11
  Speaker 1: By bestowing sympathy on others, we increase our own. Sympathy
• 1:51:16
  Speaker 1: given can never be wasted. Even the meanest creature will
• 1:51:19
  Speaker 1: respond to its heavenly touch, for it is the universal
• 1:51:23
  Speaker 1: language which all creatures understand. I have recently heard a
• 1:51:27
  Speaker 1: true story of a Dartmoor convict, whose terms of incarceration
• 1:51:31
  Speaker 1: in various convict stations extended to over forty years. As
• 1:51:37
  Speaker 1: a criminal, he was considered one of the most callous
• 1:51:40
  Speaker 1: and hopelessly abandoned, and the warders found him almost intractable.
• 1:51:45
  Speaker 1: But one day he caught a mouse, a weak, terrified,
• 1:51:48
  Speaker 1: hunted thing like himself, and its helpless frailty in the
• 1:51:52
  Speaker 1: similarity of its condition with his own, appealed to him
• 1:51:56
  Speaker 1: and started into flame the divine spark of sympathy which
• 1:52:00
  Speaker 1: smoldered in his crime hardened heart, and which no human
• 1:52:04
  Speaker 1: touch had ever wakened into life. He kept the mouse
• 1:52:07
  Speaker 1: in an old boot in his cell, fed, tended it,
• 1:52:11
  Speaker 1: and loved it, And in his love for the weak
• 1:52:13
  Speaker 1: and helpless, he forgot and lost his hatred for the strong,
• 1:52:18
  Speaker 1: his heart and hand were no longer against his fellows.
• 1:52:21
  Speaker 1: He became tractable and obedient to the uttermost the warders
• 1:52:25
  Speaker 1: could not understand his change. It seemed to them little
• 1:52:29
  Speaker 1: short of miraculous that this most hardened of all criminals
• 1:52:32
  Speaker 1: should be suddenly transformed into the likeness of a gentle,
• 1:52:36
  Speaker 1: obedient child. Even the expression of his features altered remarkably.
• 1:52:42
  Speaker 1: A pleasing smile began to play around the mouth, which
• 1:52:45
  Speaker 1: had formerly been moved to nothing better than a cruel grin,
• 1:52:49
  Speaker 1: and the implacable hardness of his eyes disappeared and gave
• 1:52:53
  Speaker 1: place to a soft, deep, mellow light. The criminal was
• 1:52:57
  Speaker 1: a criminal no longer. He was saved, inverted, clothed, and
• 1:53:01
  Speaker 1: in his right mind, restored to humaneness and to humanity,
• 1:53:06
  Speaker 1: and set firmly on the pathway to divinity by pitying
• 1:53:09
  Speaker 1: and caring for a defenseless creature. All this was made
• 1:53:13
  Speaker 1: known to the warder shortly afterwards, when on his discharge
• 1:53:17
  Speaker 1: he took the mouse away with him. Thus, sympathy bestowed
• 1:53:22
  Speaker 1: increases its store in our own hearts, and enriches and
• 1:53:25
  Speaker 1: fruitifies our own life. Sympathy given is blessedness received. Sympathy
• 1:53:32
  Speaker 1: withheld is blessedness forfeited in the measure that a man
• 1:53:36
  Speaker 1: increases and enlarges his sympathy so much nearer does he
• 1:53:40
  Speaker 1: approach the ideal life, the perfect blessedness. And when his
• 1:53:45
  Speaker 1: heart has become so mellowed that no hard, bitter or
• 1:53:48
  Speaker 1: cruel thought can enter and attract from its permanent sweetness,
• 1:53:53
  Speaker 1: then indeed is he richly and divinely blessed forgiveness. If
• 1:53:59
  Speaker 1: men only understood all the emptiness and acting of the
• 1:54:04
  Speaker 1: sleeping and the waking of the souls they judge so blindly,
• 1:54:09
  Speaker 1: of the hearts they pierce so unkindly, they with gentler
• 1:54:13
  Speaker 1: words and feeling, would apply the balm of healing. If
• 1:54:17
  Speaker 1: they only understood kindness nobler ever than revenge Shakespeare. The
• 1:54:26
  Speaker 1: remembering of injuries is spiritual darkness. The fostering of resentment
• 1:54:31
  Speaker 1: is spiritual suicide. To resort to the spirit and practice
• 1:54:35
  Speaker 1: of forgiveness is the beginning of enlightenment. It is also
• 1:54:39
  Speaker 1: the beginning of peace and happiness. There is no rest
• 1:54:43
  Speaker 1: for him who broods over slights and injuries and wrongs,
• 1:54:47
  Speaker 1: no quiet repose of mind for him who feels that
• 1:54:50
  Speaker 1: he has been unjustly treated, and who schemes how best
• 1:54:53
  Speaker 1: to act for the discomfiture of his enemy. How can
• 1:54:57
  Speaker 1: happiness dwell in a heart that is so stir by
• 1:55:00
  Speaker 1: ill will do birds resort to a burning bush wherein
• 1:55:04
  Speaker 1: to build and sing. Neither can happiness inhabit in that
• 1:55:09
  Speaker 1: breast that is aflame with burning thoughts of resentment. Nor
• 1:55:13
  Speaker 1: can wisdom come and dwell where such folly resides. Revenge
• 1:55:17
  Speaker 1: seems sweet only to the mind that is unacquainted with
• 1:55:20
  Speaker 1: the spirit of forgiveness. But when the sweetness of forgiveness
• 1:55:24
  Speaker 1: is tasted, then the extreme bitterness of revenge is known.
• 1:55:29
  Speaker 1: Revenge seems to lead to happiness to those who are
• 1:55:32
  Speaker 1: involved in the darkness of passion. But when the violence
• 1:55:36
  Speaker 1: of passion is abandoned and the mildness of forgiveness is
• 1:55:39
  Speaker 1: restored to then it is seen that revenge leads to suffering.
• 1:55:45
  Speaker 1: Revenge is a virus which eats into the very vitals
• 1:55:48
  Speaker 1: of the mind and poisons the entire spiritual being. Resentment
• 1:55:53
  Speaker 1: is a mental fever which burns up the wholesome energies
• 1:55:57
  Speaker 1: of the mind, and taking offense is a form of
• 1:56:00
  Speaker 1: moral sickness which SAPs the healthy flow of kindliness and
• 1:56:04
  Speaker 1: good will, and from which men and women should seek
• 1:56:07
  Speaker 1: to be delivered. The unforgiving and resentful spirit is a
• 1:56:12
  Speaker 1: source of great suffering and sorrow, and he who harbors
• 1:56:16
  Speaker 1: and encourages it, who does not overcome and abandon it,
• 1:56:20
  Speaker 1: forfeits much blessedness, and does not obtain any measure of
• 1:56:24
  Speaker 1: true enlightenment. To be hard hearted is to suffer, to
• 1:56:29
  Speaker 1: be deprived of light and comfort. To be tender hearted
• 1:56:33
  Speaker 1: is to be serenely glad, is to receive light and
• 1:56:36
  Speaker 1: be well comforted. It will seem strange to many to
• 1:56:40
  Speaker 1: be told that the hard hearted and unforgiving suffer most.
• 1:56:44
  Speaker 1: Yet it is profoundly true. For not only do they,
• 1:56:48
  Speaker 1: by the law of attraction, draw to themselves the revengeful
• 1:56:52
  Speaker 1: passions in other people, but their hardness of heart itself
• 1:56:56
  Speaker 1: is a continual source of suffering. Every time a man
• 1:57:00
  Speaker 1: hardens his heart against a fellow being, he inflicts upon
• 1:57:04
  Speaker 1: himself five kinds of suffering, namely, the suffering of loss
• 1:57:09
  Speaker 1: of love, the suffering of lost communion and fellowship, the
• 1:57:14
  Speaker 1: suffering of a troubled and confused mind, the suffering of
• 1:57:18
  Speaker 1: wounded passion or pride, and the suffering of punishment inflicted
• 1:57:22
  Speaker 1: by others. Every act of unforgiveness entails upon the doer
• 1:57:27
  Speaker 1: of that act these five sufferings, whereas every act of
• 1:57:31
  Speaker 1: forgiveness brings to the doer five kinds of blessedness. The
• 1:57:36
  Speaker 1: blessedness of love, the blessedness of increased communion and fellowship,
• 1:57:41
  Speaker 1: the blessedness of a calm and peaceful mind, the blessedness
• 1:57:45
  Speaker 1: of passion stilled and pride overcome, And the blessedness and
• 1:57:49
  Speaker 1: kindness and good will bestowed by others. Numbers of people
• 1:57:54
  Speaker 1: are today suffering the fiery torments of an unforgiving spirit,
• 1:57:59
  Speaker 1: And only when they may effort to overcome that spirit
• 1:58:02
  Speaker 1: can they know what a cruel and exacting taskmaster they
• 1:58:05
  Speaker 1: are serving. Only those who have abandoned the service of
• 1:58:09
  Speaker 1: such a master for that of a nobler master of
• 1:58:12
  Speaker 1: forgiveness can realize and know how grievous a service is
• 1:58:16
  Speaker 1: the one, how sweet the other. Let a man contemplate
• 1:58:21
  Speaker 1: the strife of the world, how individuals and communities, neighbors
• 1:58:25
  Speaker 1: and nations leaving continual retaliations towards each other. Let him
• 1:58:30
  Speaker 1: realize the heartaches, the bitter tears, the grievous partings and misunderstandings,
• 1:58:37
  Speaker 1: even the bloodshed and woe which spring from that strife,
• 1:58:41
  Speaker 1: And thus realizing he will never again yield to ignoble
• 1:58:45
  Speaker 1: thoughts of resentment, never again take offense at the actions
• 1:58:49
  Speaker 1: of others, never again live an unforgiveness towards any being,
• 1:58:54
  Speaker 1: Have good will to all that lives, letting unkindness die
• 1:58:58
  Speaker 1: and greed in wrath, so that your lives be made
• 1:59:02
  Speaker 1: like soft airs passing by. When a man abandons retaliation
• 1:59:07
  Speaker 1: for forgiveness, he passes from darkness to light. So dark
• 1:59:12
  Speaker 1: and ignorant is unforgiveness that no being who is at
• 1:59:15
  Speaker 1: all wise or enlightened could descend to it. But its
• 1:59:19
  Speaker 1: darkness is not understood and known until left behind, and
• 1:59:23
  Speaker 1: the better and nobler course of conduct is sought and practiced.
• 1:59:28
  Speaker 1: Man is blinded and deluded only by his own dark
• 1:59:31
  Speaker 1: and sinful tendencies. And the giving up of all unforgiveness
• 1:59:35
  Speaker 1: means the giving up of pride. In certain forms of passion,
• 1:59:39
  Speaker 1: the abandonment of the deeply rooted idea of the importance
• 1:59:42
  Speaker 1: of one's self and of the necessity for protecting and
• 1:59:46
  Speaker 1: defending that self. And when that is done the higher life,
• 1:59:50
  Speaker 1: greater wisdom and pure enlightenment, which pride and passion completely obscured,
• 1:59:56
  Speaker 1: are revealed in all their light and beauty. When there
• 2:00:00
  Speaker 1: are petty offenses, little spites, and passing slights, which, while
• 2:00:04
  Speaker 1: of a less serious nature than the deep seated hatreds
• 2:00:07
  Speaker 1: and revenges, dwarf the character and cramp the soul. They
• 2:00:12
  Speaker 1: are due to the sin of self and self importance,
• 2:00:15
  Speaker 1: and thrive on vanity. Whosoever is blinded and deluded by
• 2:00:19
  Speaker 1: vanity will continually see something in the actions in the
• 2:00:23
  Speaker 1: attitudes of others towards him, at which to take offense.
• 2:00:27
  Speaker 1: And the more there is a vanity, the more greatly
• 2:00:29
  Speaker 1: will the imaginary slight or wrong be exaggerated. Moreover, to
• 2:00:35
  Speaker 1: live in the frequent indulgence of petty resentments increases the
• 2:00:39
  Speaker 1: spirit of hatred and leads gradually downward to greater darkness, suffering,
• 2:00:44
  Speaker 1: and self delusion. Don't take offense or allow your feelings
• 2:00:49
  Speaker 1: to be hurt, which means get rid of pride and vanity.
• 2:00:53
  Speaker 1: Don't give occasion for offense or hurt the feelings of others,
• 2:00:57
  Speaker 1: which means be gently conci conate, forgiving and charitable towards all.
• 2:01:04
  Speaker 1: The giving up, the total uprooting of vanity and pride
• 2:01:08
  Speaker 1: is a great task, but it is a blessed task,
• 2:01:11
  Speaker 1: and it can be accomplished by constant practice in non resentment,
• 2:01:15
  Speaker 1: and by meditating upon one's thoughts and actions so as
• 2:01:19
  Speaker 1: to understand and purify them. And the spirit of forgiveness
• 2:01:23
  Speaker 1: is perfected in one in the measure that pride and
• 2:01:26
  Speaker 1: vanity are overcome and abandoned. The not taking offense and
• 2:01:31
  Speaker 1: the not giving offense go together. When a man ceases
• 2:01:35
  Speaker 1: to resent the actions of others, he is already acting
• 2:01:38
  Speaker 1: kindly towards them, considering them before himself or his own defense.
• 2:01:44
  Speaker 1: Such a man will be gentle in what he says
• 2:01:46
  Speaker 1: and does, will arouse love and kindness in others, and
• 2:01:49
  Speaker 1: not stir them to ill will and strife. He will
• 2:01:53
  Speaker 1: also be free from all fear concerning the actions of
• 2:01:55
  Speaker 1: others towards him, for he who hurts none fears none
• 2:02:01
  Speaker 1: but the unforgiving man. He who is eager to pay
• 2:02:04
  Speaker 1: back some real or imaginary slight or injury, will not
• 2:02:08
  Speaker 1: be considerate towards others, for he considers himself first and
• 2:02:12
  Speaker 1: is continually making enemies. He also loves in the fear
• 2:02:16
  Speaker 1: of others, thinking that they are trying to do towards
• 2:02:20
  Speaker 1: him as he is doing towards them. He who contrives
• 2:02:24
  Speaker 1: the hurt of others fears others. There is a beautiful
• 2:02:28
  Speaker 1: story of Prince de Hayu, which was told by an
• 2:02:31
  Speaker 1: ancient Indian teacher to his disciples in order to impress
• 2:02:35
  Speaker 1: them with the truth of the sublime precept that hatred
• 2:02:39
  Speaker 1: ceases not by hatred. At any time, hatred ceases by
• 2:02:43
  Speaker 1: non hatred. The story is as follows. Brahmadada, a powerful
• 2:02:49
  Speaker 1: king of Benarez, made war upon Durkheti, the king of Cossila,
• 2:02:55
  Speaker 1: in order to annex his kingdom, which was much smaller
• 2:02:58
  Speaker 1: than his own. Burghetti, seeing that it was impossible for
• 2:03:02
  Speaker 1: him to resist the greater power of Brahmadada, fled and
• 2:03:06
  Speaker 1: left his kingdom in his enemy's hands. For some time,
• 2:03:10
  Speaker 1: he wandered from place to place in disguise, and at
• 2:03:14
  Speaker 1: last settled down with his queen in an artisan's cottage,
• 2:03:17
  Speaker 1: and the queen gave birth to a son, whom they
• 2:03:20
  Speaker 1: called Drhayu. Now King Brahmadada was anxious to discover the
• 2:03:25
  Speaker 1: hiding place of Dirghetti in order to put to death
• 2:03:28
  Speaker 1: the conquered king, for he thought, seeing that I have
• 2:03:32
  Speaker 1: deprived him of his kingdom, he may some day treacherously
• 2:03:35
  Speaker 1: kill me if I do not kill him. But many
• 2:03:38
  Speaker 1: years passed by, and Dirkhetty devoted himself to the education
• 2:03:42
  Speaker 1: of his son, and by diligent application, became learned and
• 2:03:47
  Speaker 1: skillful and wise. And after a time Dirghetti's secret became known,
• 2:03:53
  Speaker 1: and he, fearing that Brahmadada would discover him and slay
• 2:03:57
  Speaker 1: all three, and thinking more of the life of his
• 2:03:59
  Speaker 1: life and his own, sent away the prince. Soon after
• 2:04:03
  Speaker 1: the exile, the king fell into the hands of Brahmadada
• 2:04:07
  Speaker 1: and was, along with his queen executed. Now Brahmadada thought,
• 2:04:13
  Speaker 1: I have got rid of Dirkhetti and his queen, But
• 2:04:16
  Speaker 1: their son, Prince Dirkhayu, lives, and he will be sure
• 2:04:20
  Speaker 1: to contrive some means of affecting my assassination. Yet he
• 2:04:24
  Speaker 1: is unknown to any and I have no means of
• 2:04:27
  Speaker 1: discovering him. So the king lived in great fear and
• 2:04:30
  Speaker 1: continual distress of mind. Soon after the execution of his parents,
• 2:04:36
  Speaker 1: Dr Khayu, under an assumed name, sought employment in the
• 2:04:40
  Speaker 1: king's stables, and was engaged by the master of elephants.
• 2:04:45
  Speaker 1: Dr Khayu quickly endeared himself to all, and his superior
• 2:04:48
  Speaker 1: abilities came at last under the notice of the King,
• 2:04:51
  Speaker 1: who had the young man brought before him, and was
• 2:04:54
  Speaker 1: so charmed with him that he employed him in his
• 2:04:57
  Speaker 1: own castle. And he proved to be so able in
• 2:05:00
  Speaker 1: diligent that the king shortly placed him in a position
• 2:05:03
  Speaker 1: of great trust under himself. One day, the king went
• 2:05:06
  Speaker 1: on a long hunting expedition and became separated from his retinue.
• 2:05:11
  Speaker 1: Dr Khayu alone remaining with him, and the king, being
• 2:05:15
  Speaker 1: fatigued with his exertions, lay down and slept with his
• 2:05:18
  Speaker 1: head on Durkhayu's lap. Then Dr Kayu thought, this king
• 2:05:23
  Speaker 1: has greatly wronged me. He robbed my father of his
• 2:05:26
  Speaker 1: kingdom and slew my parents, and he is now entirely
• 2:05:29
  Speaker 1: in my power. And he drew his sword, thinking to
• 2:05:33
  Speaker 1: slay Bermadada, but remembering how his father had taught him
• 2:05:37
  Speaker 1: never to seek revenge, but to forgive to the uttermost,
• 2:05:41
  Speaker 1: he sheathed his sword. At last, the king awoke out
• 2:05:44
  Speaker 1: of a disturbed sleep, and the youth inquired of him
• 2:05:47
  Speaker 1: why he looked so frightened my sleep, said the king
• 2:05:51
  Speaker 1: is always restless, for I frequently dreamed that I am
• 2:05:54
  Speaker 1: in the power of young dr Hayu, and that he
• 2:05:57
  Speaker 1: is alone to slay me. While here I again dreamed
• 2:06:01
  Speaker 1: that with greater vividness than ever before, and it has
• 2:06:05
  Speaker 1: filled me with dread and terror. Then the youth, drawing
• 2:06:09
  Speaker 1: his sword, said, I am Prince dir Khayu, and you
• 2:06:13
  Speaker 1: are in my power. The time of vengeance has arrived.
• 2:06:17
  Speaker 1: Then the king fell upon his knees and begged Urkhayu
• 2:06:20
  Speaker 1: to spare his life. And Dirkhayu said, it is you,
• 2:06:23
  Speaker 1: o King, who must spare my life. For many years,
• 2:06:27
  Speaker 1: you have wished to find me in order that you
• 2:06:30
  Speaker 1: might kill me. And now that you have found me,
• 2:06:33
  Speaker 1: let me beg of you to grant me my life.
• 2:06:35
  Speaker 1: And there and then Dibrahma Dada and Dirkhayu grant each
• 2:06:40
  Speaker 1: other life, took hands and solemnly vowed never to harm
• 2:06:44
  Speaker 1: each other. And so overcome was the king by the
• 2:06:47
  Speaker 1: noble and forgiving spirit of Dirghayu, that he gave him
• 2:06:51
  Speaker 1: his daughter in marriage and restored him to his father's kingdom.
• 2:06:56
  Speaker 1: Thus hatred ceases by not hatred by forgiveness, which is
• 2:07:01
  Speaker 1: very beautiful and is sweeter and more effective than revenge.
• 2:07:05
  Speaker 1: It is the beginning of love, of that divine love
• 2:07:09
  Speaker 1: that does not seek its own, And he who practices it,
• 2:07:13
  Speaker 1: he who perfects in it, comes at last to realize
• 2:07:16
  Speaker 1: that blessed state, wherein the torments of pride and vanity,
• 2:07:19
  Speaker 1: and hatred and retaliation are forever dispelled, and good will
• 2:07:24
  Speaker 1: and peace are unchanging and unlimited. In that state of calm,
• 2:07:29
  Speaker 1: silent bliss, even forgiveness passes away and is no longer needed.
• 2:07:35
  Speaker 1: For he who has reached it sees no evil to resent,
• 2:07:38
  Speaker 1: but only ignorance and illusion on which to have compassion,
• 2:07:42
  Speaker 1: And forgiveness is only needed so long as there is
• 2:07:45
  Speaker 1: any tendency to resent, retaliate, and take offense. Equal love
• 2:07:51
  Speaker 1: towards all is the perfect law, the perfect state to
• 2:07:55
  Speaker 1: which all lesser states find their completion. Forgiveness is one
• 2:07:59
  Speaker 1: of the doorways in the faultless temple of love divine,
• 2:08:04
  Speaker 1: seeing no evil, the solid, solid universe is pervious to love.
• 2:08:10
  Speaker 1: With bandaged eyes. He never errs around below above his
• 2:08:15
  Speaker 1: blinding light. His flingeth white on God's and Satan's brood
• 2:08:21
  Speaker 1: and reconciles by mystic wiles the evil and the good. Emerson.
• 2:08:28
  Speaker 1: If thou thinkest evil, be thou sure thine acte will
• 2:08:32
  Speaker 1: bear the shadow of the stain. And if thy thought
• 2:08:36
  Speaker 1: be perfect, then thy deed will be as of the perfect,
• 2:08:40
  Speaker 1: true and pure. After Confucius, after much practice and forgiveness,
• 2:08:48
  Speaker 1: and having cultivated the spirit of forgiveness up to a
• 2:08:51
  Speaker 1: certain point, knowledge of the actual nature of good and evil,
• 2:08:55
  Speaker 1: dawns upon the mind, and a man begins to understand
• 2:08:58
  Speaker 1: how thoughts and motives are formed in the human heart,
• 2:09:02
  Speaker 1: how they develop, and how they take birth in the
• 2:09:04
  Speaker 1: form of actions. This marks the opening of a new
• 2:09:08
  Speaker 1: vision in the mind, the commencement of a nobler, higher,
• 2:09:12
  Speaker 1: diviner life. For the man now begins to perceive that
• 2:09:16
  Speaker 1: there is no necessity to resist or resent the actions
• 2:09:19
  Speaker 1: of others towards him, whatever those actions may be, and
• 2:09:23
  Speaker 1: that all along his resentment has been caused by his
• 2:09:26
  Speaker 1: own ignorance, and that his own bitterness of spirit is wrong.
• 2:09:31
  Speaker 1: Having arrived thus far, he will take himself with some
• 2:09:34
  Speaker 1: questionings as these, Why this continual retaliation and forgiveness, Why
• 2:09:41
  Speaker 1: this tormenting anger against another? And then this repentance and
• 2:09:44
  Speaker 1: forgiveness is not forgiveness the taking back of one's anger,
• 2:09:49
  Speaker 1: the giving up of one's resentment. And if anger and
• 2:09:52
  Speaker 1: resentment are good and necessary, why repent of them and
• 2:09:55
  Speaker 1: give them up? If it is so beautiful, so sweet,
• 2:10:00
  Speaker 1: so peaceful, to get rid of all feelings of bitterness
• 2:10:03
  Speaker 1: and to utterly and wholly forgive, would it not still
• 2:10:07
  Speaker 1: be more beautiful and sweet and peaceful, Never to grow
• 2:10:10
  Speaker 1: bitter at all, never to no anger, never to resent
• 2:10:14
  Speaker 1: as evil the action of another, but always to live
• 2:10:18
  Speaker 1: in the experience of that calm, pure, blissful love which
• 2:10:22
  Speaker 1: is known when an act of forgiveness is done and
• 2:10:25
  Speaker 1: all unruly passion towards another is put away. If another
• 2:10:29
  Speaker 1: has done me wrong, is not my hatred towards him wrong?
• 2:10:33
  Speaker 1: And can one wrong right another? Moreover, has he, by
• 2:10:38
  Speaker 1: his wrong really injured me? Or has he injured himself?
• 2:10:43
  Speaker 1: Am I not injured by my own wrong rather than
• 2:10:45
  Speaker 1: by his? Why? Then do I grow angry? Why do
• 2:10:50
  Speaker 1: I resent, retaliate and engage in bitter thoughts? Is it
• 2:10:55
  Speaker 1: not because my pride is piqued, or my vanity wounded,
• 2:10:58
  Speaker 1: or my selfishness ordered? Is it not because my blind
• 2:11:02
  Speaker 1: animal passions are aroused and allowed to subdue my better nature.
• 2:11:07
  Speaker 1: Seeing that I am hurt by another person's attitude towards
• 2:11:10
  Speaker 1: me because of my own pride or vanity or ungoverned
• 2:11:14
  Speaker 1: and unpurified passions, would it not be better to look
• 2:11:18
  Speaker 1: to the wrong in myself rather than the wrong in another,
• 2:11:21
  Speaker 1: to get rid of pride and vanity and passion, and
• 2:11:24
  Speaker 1: so avoid being hurt at all by such self questionings
• 2:11:29
  Speaker 1: and their elucidation in the light of mild thoughts in
• 2:11:32
  Speaker 1: dispassionate conduct, a man gradually overcoming passion and rising out
• 2:11:38
  Speaker 1: of the ignorance which gave rise to passion, will at
• 2:11:41
  Speaker 1: last reach that blessed state in which he will cease
• 2:11:44
  Speaker 1: to see evil in others, and will dwell in universal
• 2:11:47
  Speaker 1: good will and love in peace. Not that he will
• 2:11:51
  Speaker 1: cease to see ignorance and folly, not that he will
• 2:11:54
  Speaker 1: cease to see suffering and sorrow and misery, Not that
• 2:11:58
  Speaker 1: he will cease to distinguish between acts that are pure
• 2:12:01
  Speaker 1: and impure, right and wrong. For having put away passion
• 2:12:05
  Speaker 1: and prejudice, he will see these things in full clear
• 2:12:08
  Speaker 1: light of knowledge, and exactly as they are. But he
• 2:12:12
  Speaker 1: will cease to see anything, any evil power in another
• 2:12:16
  Speaker 1: which can do him injury, which he must violently oppose
• 2:12:20
  Speaker 1: and strive to crush, and against which he must guard himself.
• 2:12:25
  Speaker 1: Having arrived at right understanding of evil by purging it
• 2:12:28
  Speaker 1: away from his own heart, he sees that it is
• 2:12:31
  Speaker 1: a thing that does not call for hatred and fear
• 2:12:33
  Speaker 1: and resentment, but for consideration, compassion, and love. Shakespeare, through
• 2:12:40
  Speaker 1: one of his characters, says, there is no darkness but ignorance.
• 2:12:45
  Speaker 1: All evil is ignorance, is dense darkness of mind, and
• 2:12:49
  Speaker 1: the removal of sin from one's mind is coming out
• 2:12:53
  Speaker 1: of darkness into spiritual light. Evil is the negation of good,
• 2:12:58
  Speaker 1: just as darkness is the negation or absence of light.
• 2:13:01
  Speaker 1: And what is there in a negation to arouse anger
• 2:13:04
  Speaker 1: or resentment when night settles down upon the world. Who
• 2:13:08
  Speaker 1: is so foolish as to rail at the darkness? The
• 2:13:12
  Speaker 1: enlightened man likewise does not accuse or condemn the spiritual
• 2:13:16
  Speaker 1: darkness in men's hearts, which is manifested in the form
• 2:13:20
  Speaker 1: of sin, though by gentle reproof he may sometimes point
• 2:13:24
  Speaker 1: out where the light lies now. The ignorance to which
• 2:13:28
  Speaker 1: I refer as evil, or as the source of evil
• 2:13:31
  Speaker 1: is twofold. There is wrong doing which is committed without
• 2:13:35
  Speaker 1: any knowledge of good and evil, and where there is
• 2:13:38
  Speaker 1: no choice, this is unconscious wrongdoing. Then there is wrong
• 2:13:43
  Speaker 1: doing which is done in the knowledge that it ought
• 2:13:45
  Speaker 1: not to be done. This is conscious wrongdoing. But both
• 2:13:49
  Speaker 1: unconscious and conscious wrongdoing arise in ignorance, that is, ignorance
• 2:13:56
  Speaker 1: of the real nature and painful consequences of the wrong doing.
• 2:14:01
  Speaker 1: Why does a man continue to do certain things which
• 2:14:03
  Speaker 1: he feels he ought not to do if he knows
• 2:14:06
  Speaker 1: that what he is doing is wrong? Where lies the ignorance?
• 2:14:11
  Speaker 1: He continues to do those things because his knowledge of
• 2:14:13
  Speaker 1: them is incomplete. He only knows he ought not to
• 2:14:17
  Speaker 1: do them by certain precepts, without any qualms of conscience within.
• 2:14:22
  Speaker 1: But he does not fully and completely understand what he
• 2:14:25
  Speaker 1: is doing. He knows that certain acts bring him immediate pleasure,
• 2:14:29
  Speaker 1: and so, in spite of the troubled conscience which follows
• 2:14:33
  Speaker 1: that pleasure, he continues to commit them. He is convinced
• 2:14:36
  Speaker 1: that the pleasure is good and desirable, and therefore to
• 2:14:40
  Speaker 1: be enjoyed. He does not know that pleasure and pain
• 2:14:43
  Speaker 1: are one, but thinks he can have the one without
• 2:14:46
  Speaker 1: the other He has no knowledge of the law which
• 2:14:49
  Speaker 1: governs human actions. He never thinks of associating his sufferings
• 2:14:54
  Speaker 1: with his own wrongdoing, but believes they are caused by
• 2:14:57
  Speaker 1: the wrongdoing of others, or are the mista serious dispensations
• 2:15:01
  Speaker 1: of providence, and therefore not to be inquired into or understood.
• 2:15:07
  Speaker 1: He is seeking happiness and does those things which he
• 2:15:11
  Speaker 1: believes will bring him most enjoyment. But he acts in
• 2:15:14
  Speaker 1: entire ignorance of the hidden and inevitable consequences which attached
• 2:15:19
  Speaker 1: to his actions. Set a man to me once, who
• 2:15:23
  Speaker 1: was the victim of a bad habit. I know the
• 2:15:25
  Speaker 1: habit is a bad one, and that it does me
• 2:15:28
  Speaker 1: more harm than good. And I said, if you know
• 2:15:32
  Speaker 1: what you are doing is bad and harmful, why do
• 2:15:34
  Speaker 1: you continue to do it? And he replied, because it
• 2:15:38
  Speaker 1: is pleasant and I like it. This man, of course,
• 2:15:42
  Speaker 1: did not really know that his habit was bad. He
• 2:15:45
  Speaker 1: had been told that it was, and he thought he
• 2:15:47
  Speaker 1: knew or believed it was, But in reality he thought
• 2:15:50
  Speaker 1: it was good and that it was conducive to his
• 2:15:53
  Speaker 1: happiness and well being, and therefore he continued to practice it.
• 2:15:58
  Speaker 1: When a man knows by experience that a thing is bad,
• 2:16:02
  Speaker 1: and that every time he does it he injures his body, mind,
• 2:16:05
  Speaker 1: or both. When his knowledge of that thing is so
• 2:16:08
  Speaker 1: complete that he is acquainted with its whole train of
• 2:16:11
  Speaker 1: baneful effects, then he cannot only not do it any longer,
• 2:16:16
  Speaker 1: he cannot even desire to do it, and even the
• 2:16:18
  Speaker 1: pleasure that was formerly in that thing becomes painful. No
• 2:16:23
  Speaker 1: man would put a venomous snake in his pocket because
• 2:16:26
  Speaker 1: it is prettily colored. He knows that a deadly sting
• 2:16:29
  Speaker 1: lurks in those beautiful markings. Nor when a man knows
• 2:16:33
  Speaker 1: the unavoidable pain and hurt which lie hidden in wrong
• 2:16:36
  Speaker 1: thoughts and actions, does he continue to think and commit them.
• 2:16:41
  Speaker 1: Even the immediate pleasure which formerly he greedily sought is
• 2:16:45
  Speaker 1: gone from them, their surface attractiveness has vanished. He is
• 2:16:50
  Speaker 1: no longer ignorant concerning their true nature. He sees them
• 2:16:54
  Speaker 1: as they are. I knew a young man who was
• 2:16:57
  Speaker 1: in business, and although a member of a church and
• 2:17:00
  Speaker 1: occupying the position a voluntary religious instructor, he told me
• 2:17:04
  Speaker 1: that it was absolutely necessary to practice lying and deception
• 2:17:08
  Speaker 1: in business, otherwise sure and certain ruin would follow. He
• 2:17:13
  Speaker 1: said he knew lying was wrong, but while he remained
• 2:17:15
  Speaker 1: in business, he must continue to do it. Upon questioning him,
• 2:17:20
  Speaker 1: I found, of course that he never tried truth and
• 2:17:23
  Speaker 1: honesty in his business, had not even thought of trying
• 2:17:26
  Speaker 1: the better way. So firmly convinced was he that it
• 2:17:30
  Speaker 1: was not possible for him to know whether it would
• 2:17:32
  Speaker 1: be productive or ruin. Now did this young man know
• 2:17:36
  Speaker 1: that lying was wrong? There was a perceptual sense only
• 2:17:40
  Speaker 1: in which he knew, But there was a deeper and
• 2:17:43
  Speaker 1: more real sense in which he did not know. He
• 2:17:46
  Speaker 1: had been taught to regard lying as wrong, and his
• 2:17:49
  Speaker 1: conscience bore out that teaching. But he believed that it
• 2:17:53
  Speaker 1: brought him profit, prosperity, and happiness, and that honesty would
• 2:17:57
  Speaker 1: bring him loss, poverty, and misery. In a word, he
• 2:18:01
  Speaker 1: regarded lying deep in his heart as the right thing
• 2:18:04
  Speaker 1: to do, and honesty as the wrong practice. He had
• 2:18:09
  Speaker 1: no knowledge whatever of the real nature of the act
• 2:18:11
  Speaker 1: of lying, how it is on the instant of its
• 2:18:15
  Speaker 1: committal loss of character, loss of self respect, loss of power,
• 2:18:20
  Speaker 1: usefulness and influence, and loss of blessedness, And how it
• 2:18:25
  Speaker 1: unerringly leads to the loss of reputation and loss of
• 2:18:29
  Speaker 1: material profit and prosperity. Only when such a man begins
• 2:18:33
  Speaker 1: to consider happiness of others, prefers to embrace the loss
• 2:18:37
  Speaker 1: which he fears, rather than clutch at the gain which
• 2:18:40
  Speaker 1: he desires, will he obtain that real knowledge which lofty
• 2:18:44
  Speaker 1: moral conduct alone can reveal. And then, experiencing the greater blessedness,
• 2:18:51
  Speaker 1: he will see how all along he has been deceiving
• 2:18:54
  Speaker 1: and defrauding himself rather than others, has been living in
• 2:18:58
  Speaker 1: darkest ignorance and self delusion. These two common instances of
• 2:19:03
  Speaker 1: wrongdoing will serve to illustrate and make plainer to those
• 2:19:07
  Speaker 1: of my readers, who, while searching for truth, are as
• 2:19:11
  Speaker 1: yet doubtful, uncertain, and confused. The deep truth that all
• 2:19:16
  Speaker 1: sin or evil is a condition of ignorance, and therefore
• 2:19:20
  Speaker 1: to be dealt with in a loving and not a
• 2:19:22
  Speaker 1: hateful spirit. And as with bad habits and lying, so
• 2:19:27
  Speaker 1: with all sin, with lust, hatred, malice, envy, pride, vanity,
• 2:19:33
  Speaker 1: self indulgence, and selfishness in all its forms. It is
• 2:19:38
  Speaker 1: a state of spiritual darkness, the absence of the light
• 2:19:41
  Speaker 1: of truth in the heart, the negation of knowledge. Thus,
• 2:19:46
  Speaker 1: when by overcoming the wrong condition in one's heart, the
• 2:19:50
  Speaker 1: nature of evil is fully realized, and near belief gives
• 2:19:53
  Speaker 1: place to living knowledge. Evil can no longer be hatefully
• 2:19:57
  Speaker 1: condoned and violently resisted, and the wrongdoer is thought of
• 2:20:02
  Speaker 1: with tender compassion. And this brings us to another aspect
• 2:20:06
  Speaker 1: of evil, namely that of individual freedom, the right of
• 2:20:11
  Speaker 1: every person to choose his own actions. Along with the
• 2:20:15
  Speaker 1: seeing of evil and others, is the desire to convert
• 2:20:18
  Speaker 1: or coerce others into one's own ways of thinking and acting.
• 2:20:23
  Speaker 1: Probably the commonest delusion in which men are involved is
• 2:20:27
  Speaker 1: that of thinking that what they themselves believe in, think,
• 2:20:30
  Speaker 1: and do is good, and all that is otherwise is evil,
• 2:20:34
  Speaker 1: and therefore to be powerfully condemned and resisted. It is
• 2:20:38
  Speaker 1: out of this delusion that all persecution springs. There are
• 2:20:43
  Speaker 1: Christians who regard all atheists as men wholly evil, as
• 2:20:47
  Speaker 1: given up to the service of an evil power, and
• 2:20:50
  Speaker 1: there are atheists who firmly believe that all Christians are
• 2:20:54
  Speaker 1: doing the greatest harm to the whole human race by
• 2:20:57
  Speaker 1: their superstitious and false doctrines. The truth is that neither
• 2:21:02
  Speaker 1: the Christian nor the atheist is evil, nor in the
• 2:21:05
  Speaker 1: service of evil, but each is choosing his own way
• 2:21:09
  Speaker 1: and is pursuing that course which he is convinced is right.
• 2:21:13
  Speaker 1: Let a man quietly contemplate the fact that numbers of
• 2:21:17
  Speaker 1: followers of various religions the world over are as they
• 2:21:21
  Speaker 1: ever were, engaged in condemning each other as evil and
• 2:21:25
  Speaker 1: wrong and regarding themselves as good and right, and it
• 2:21:29
  Speaker 1: will help him to realize how all evil is merely ignorance,
• 2:21:32
  Speaker 1: spiritual darkness, and earnest meditation on that fact will be
• 2:21:37
  Speaker 1: found to be one of the greatest aids in developing
• 2:21:39
  Speaker 1: greater kindness, charity, insight, and breath of mind. The truly
• 2:21:46
  Speaker 1: wise and good man sees good in all, evil in none.
• 2:21:50
  Speaker 1: He has abandoned the folly of wanting others to think
• 2:21:53
  Speaker 1: and act as he thinks and acts, for he sees
• 2:21:56
  Speaker 1: men are variously constituted, are at different points in their
• 2:22:00
  Speaker 1: spiritual evolution, and must, of necessity think and act differently.
• 2:22:06
  Speaker 1: Having put away hatred, condemnation, egotism, and prejudice, he has
• 2:22:11
  Speaker 1: become enlightened, and he sees that purity, love, compassion, gentleness, patience, humility,
• 2:22:19
  Speaker 1: and unselfishness are manifestations of light and knowledge, while in purity,
• 2:22:25
  Speaker 1: hatred cruelty, passion, darkness, and ignorance, and that whether men
• 2:22:31
  Speaker 1: are living in light or darkness, they are one in
• 2:22:35
  Speaker 1: all doing that which they think is necessary, are acting
• 2:22:38
  Speaker 1: in accordance with their own measure of light or darkness.
• 2:22:42
  Speaker 1: The wise man understands, and understanding he ceases from all
• 2:22:47
  Speaker 1: bitterness and accusation. Every man acts in accordance with his nature,
• 2:22:52
  Speaker 1: with his own sense of right and wrong, and is
• 2:22:55
  Speaker 1: surely gathering in the results of his own experience. There
• 2:22:59
  Speaker 1: is once a supreme right which every being possesses to
• 2:23:03
  Speaker 1: think and act as he chooses. If he chooses to
• 2:23:06
  Speaker 1: think and act selfishly, thinking of his own immediate happiness only,
• 2:23:11
  Speaker 1: and not that of others, then he will rapidly bring
• 2:23:14
  Speaker 1: upon himself, by the action of the moral law of
• 2:23:18
  Speaker 1: cause and effect, such afflictions as will cause him to
• 2:23:22
  Speaker 1: pause and consider, and so find a better way. There
• 2:23:26
  Speaker 1: is no teacher to compare with experience, no chastisement so
• 2:23:31
  Speaker 1: corrective and purifying as that which men ignorantly inflict upon themselves.
• 2:23:36
  Speaker 1: The selfish man is the ignorant man. He chooses his
• 2:23:40
  Speaker 1: own way, but it is a way which leads to suffering,
• 2:23:44
  Speaker 1: and through suffering to knowledge. And bliss. The good man
• 2:23:48
  Speaker 1: is the wise man. He likewise chooses his own way,
• 2:23:52
  Speaker 1: but he chooses it in the full light of knowledge,
• 2:23:55
  Speaker 1: having passed through the stages of ignorance and suffering and
• 2:23:59
  Speaker 1: arrived at notae and bliss. A man begins to understand
• 2:24:03
  Speaker 1: what seeing no evil is when putting away all personal
• 2:24:07
  Speaker 1: desires in his judgments of others, so considers them from
• 2:24:11
  Speaker 1: his own standpoint, and judges their actions not from his
• 2:24:14
  Speaker 1: own standard, but from theirs. It is because men set
• 2:24:18
  Speaker 1: up arbitrary standards of right and wrong, and are anxious
• 2:24:22
  Speaker 1: that all should conform to their particular standard, that they
• 2:24:25
  Speaker 1: see evil in each other. A man is only rightly
• 2:24:29
  Speaker 1: judged when he is not judged from my standard or yours,
• 2:24:33
  Speaker 1: but from his own. And to deal with him thus
• 2:24:36
  Speaker 1: is not judgment, but it is love. It is only
• 2:24:39
  Speaker 1: when we look through the eyes of the impersonal love
• 2:24:42
  Speaker 1: that we become enlightened and see others as they really are.
• 2:24:46
  Speaker 1: And a man is approaching that love when he can
• 2:24:49
  Speaker 1: say in his heart, who am I that I should
• 2:24:51
  Speaker 1: judge another? Am I so pure and sinless that I
• 2:24:55
  Speaker 1: arraign men and pass the judgment of evil upon them? Rather,
• 2:25:00
  Speaker 1: let me humble myself and correct my own errors, before
• 2:25:04
  Speaker 1: assuming the position of supreme judge of those other men.
• 2:25:08
  Speaker 1: It was said by one of old to those who
• 2:25:11
  Speaker 1: were about to stone as evil a woman taken in
• 2:25:15
  Speaker 1: the act of committing one of the darkest sins, he
• 2:25:18
  Speaker 1: that is without sin, let him cast the first stone.
• 2:25:22
  Speaker 1: And though he who said it was without sin, yet
• 2:25:26
  Speaker 1: he took up no stone, nor passed any bitter judgment,
• 2:25:30
  Speaker 1: but said, with infinite gentleness and compassion, neither do I
• 2:25:35
  Speaker 1: condemn thee go and sin no more. In the pure heart,
• 2:25:40
  Speaker 1: there is no room left where personal judgments and hatreds
• 2:25:44
  Speaker 1: can find lodgment, for it is filled to overflowing with
• 2:25:47
  Speaker 1: tenderness and love. It sees no evil. And only as
• 2:25:51
  Speaker 1: men succeed in seeing no evil in others will they
• 2:25:55
  Speaker 1: become free from sin and sorrow and suffering. No man
• 2:25:59
  Speaker 1: sees evil in himself or his own acts, except the
• 2:26:03
  Speaker 1: man who is becoming enlightened, and then he abandons those
• 2:26:07
  Speaker 1: acts which he has come to see are wrong. Every
• 2:26:11
  Speaker 1: man justifies himself in what he does, and however evil
• 2:26:16
  Speaker 1: others may regard his conduct, he himself thinks it to
• 2:26:19
  Speaker 1: be good and necessary. If he did not he would
• 2:26:22
  Speaker 1: not and could not do it. The angry man always
• 2:26:26
  Speaker 1: justifies his anger, the covechuous man his greed, the impure
• 2:26:31
  Speaker 1: man his unchastity. The liar considers that his lying is
• 2:26:35
  Speaker 1: altogether necessary. The slanderer believes that in vilifying the characters
• 2:26:41
  Speaker 1: of those whom he dislikes and warning other people against
• 2:26:44
  Speaker 1: their evil natures, he is doing well. The thief is
• 2:26:49
  Speaker 1: convinced that stealing is the shortest and best way to plenty, prosperity,
• 2:26:53
  Speaker 1: and happiness. And even the murderer thinks there is a
• 2:26:57
  Speaker 1: ground of justification for his deed. Every man's deeds are
• 2:27:01
  Speaker 1: in accordance with the measure of his own light or darkness,
• 2:27:05
  Speaker 1: and no man can live higher than he is or
• 2:27:08
  Speaker 1: act beyond the limits of his knowledge. Nevertheless, he can
• 2:27:12
  Speaker 1: improve himself and thereby gradually increase his light and extend
• 2:27:16
  Speaker 1: the range of his knowledge. The angry man indulges in
• 2:27:20
  Speaker 1: abuse because his knowledge does not extend to forbearance and patience.
• 2:27:25
  Speaker 1: Not having practiced gentleness, he does not understand it and
• 2:27:29
  Speaker 1: cannot choose it, nor can he know by its comparison
• 2:27:33
  Speaker 1: with the light of gentleness the darkness of anger. It
• 2:27:37
  Speaker 1: is the same with the lyre, the slanderer, and the thief.
• 2:27:41
  Speaker 1: He lives in this dark condition of mind and action
• 2:27:44
  Speaker 1: because he is limited to it by his own immature
• 2:27:47
  Speaker 1: knowledge and experience, because never having lived in the higher conditions,
• 2:27:52
  Speaker 1: he has no knowledge of them, and it is to
• 2:27:54
  Speaker 1: him as if they were non existent. The light shineth
• 2:27:59
  Speaker 1: in the darkness, and the darkness comprehendeth it not, Nor
• 2:28:03
  Speaker 1: can he understand even the conditions in which he is living,
• 2:28:07
  Speaker 1: because being dark, they are necessarily devoid of all knowledge.
• 2:28:12
  Speaker 1: When a man is driven by repeated sufferings to at
• 2:28:16
  Speaker 1: last reflect upon his conduct and comes to see that
• 2:28:19
  Speaker 1: his anger are lying, or whatever ignorant condition he may
• 2:28:23
  Speaker 1: have been living in is productive only of trouble and sorrow,
• 2:28:27
  Speaker 1: he then abandons it and commences to search for and
• 2:28:30
  Speaker 1: practice the opposite and enlightened condition. And when he is
• 2:28:35
  Speaker 1: firmly established in the better way, so that his knowledge
• 2:28:38
  Speaker 1: of both conditions is complete, then he realizes in what
• 2:28:42
  Speaker 1: great darkness he has formerly lived. This knowledge of good
• 2:28:46
  Speaker 1: and evil by experience constitutes enlightenment. When a man begins
• 2:28:51
  Speaker 1: to look, as it were, through the eyes of others,
• 2:28:55
  Speaker 1: and to measure them by their own standard and not
• 2:28:57
  Speaker 1: by his then he sees from seeing of evil in others,
• 2:29:02
  Speaker 1: For he knows that every man's perception and standard of
• 2:29:05
  Speaker 1: good and evil is different. That there is no vice
• 2:29:08
  Speaker 1: so low but some men regarded as good, no virtue
• 2:29:12
  Speaker 1: so high, but some men regarded as evil. And what
• 2:29:15
  Speaker 1: a man regards as good, that to him is good,
• 2:29:18
  Speaker 1: what he regards as evil, that to him is evil.
• 2:29:22
  Speaker 1: Nor will the purified man, who has ceased to see
• 2:29:25
  Speaker 1: evil in others have any desire to win men to
• 2:29:28
  Speaker 1: his own ways or opinions, but will rather help them
• 2:29:31
  Speaker 1: in their own particular groove, knowing that an enlarged experience only,
• 2:29:37
  Speaker 1: and not merely change of opinion, can lead to higher
• 2:29:40
  Speaker 1: knowledge and greater blessedness. It will be found that men
• 2:29:44
  Speaker 1: see evil in those who differ from them, good in
• 2:29:47
  Speaker 1: those who agree with them. The man who greatly loves
• 2:29:50
  Speaker 1: himself and is enamored of his opinions, will love all
• 2:29:54
  Speaker 1: those who agree with him, and will dislike all those
• 2:29:57
  Speaker 1: who disagree with him. If ye ye love them that
• 2:30:01
  Speaker 1: ye love ye, what reward have ye love your enemies?
• 2:30:06
  Speaker 1: Do good to them that hate you. Egotism and vanity
• 2:30:10
  Speaker 1: make men blind men of opposing religious views, hate and
• 2:30:14
  Speaker 1: persecute each other. Men of opposing political views fight and
• 2:30:18
  Speaker 1: condemn each other. The partisan measures all men by his
• 2:30:22
  Speaker 1: own standard, and sets up his judgments accordingly. So convinced
• 2:30:28
  Speaker 1: is he that he is right and others wrong, that
• 2:30:30
  Speaker 1: he at last persuades himself that to inflict cruelty on
• 2:30:34
  Speaker 1: others is both good and necessary, in order to coerce
• 2:30:38
  Speaker 1: them into his way of thinking and acting, and so
• 2:30:40
  Speaker 1: bring them to the right, his right, against their own
• 2:30:44
  Speaker 1: reason and will. Men hate, condemn, resist, and inflict suffering
• 2:30:50
  Speaker 1: upon each other, not because they are intrinsically evil, not
• 2:30:54
  Speaker 1: because they are deliberately wicked and are doing, in the
• 2:30:57
  Speaker 1: full light of truth what they know to be wrong,
• 2:31:00
  Speaker 1: but because they regard such conduct as necessary. In right,
• 2:31:04
  Speaker 1: all men are intrinsically good, but some are wiser than others,
• 2:31:09
  Speaker 1: are older in experience than others. I recently heard in
• 2:31:13
  Speaker 1: substance the following conversation between two men whom I will
• 2:31:17
  Speaker 1: call D and E. The third person referred to as X,
• 2:31:21
  Speaker 1: is a prominent politician. E. Every man reaps the result
• 2:31:27
  Speaker 1: of his own thoughts and deeds, and suffers for his
• 2:31:30
  Speaker 1: own wrong D. If that is so, and if no
• 2:31:34
  Speaker 1: man can escape from the penalty of his evil deeds.
• 2:31:37
  Speaker 1: What an inferno some of our men in power must
• 2:31:40
  Speaker 1: be preparing for themselves. E. Whether a man is in
• 2:31:45
  Speaker 1: power or not, so long as he lives in ignorance
• 2:31:48
  Speaker 1: and sin, he will reap sorrow and suffering. D Look,
• 2:31:54
  Speaker 1: for instance, at X, a man totally evil, given up
• 2:31:58
  Speaker 1: entirely to selfishness as an ambition. Surely great torments are
• 2:32:02
  Speaker 1: reserved for such an unprincipled man. E. But how do
• 2:32:07
  Speaker 1: you know he is so evil? D by his works,
• 2:32:12
  Speaker 1: his fruits. When I see a man doing evil, I
• 2:32:15
  Speaker 1: know that he is evil, and I cannot even think
• 2:32:18
  Speaker 1: of X. But I burn with righteous indignation. I am
• 2:32:22
  Speaker 1: sometimes inclined to doubt that there is an overruling power
• 2:32:25
  Speaker 1: for good. When I see such a man in a
• 2:32:27
  Speaker 1: position where he can do so much harm to others, E,
• 2:32:32
  Speaker 1: What evil is he committing? D? His whole policy is evil.
• 2:32:38
  Speaker 1: He will ruin the country if he remains in power. E.
• 2:32:43
  Speaker 1: But while there are large numbers of people who think
• 2:32:45
  Speaker 1: of X as you do, there are also large numbers
• 2:32:49
  Speaker 1: equally intelligent who look on him as good and able,
• 2:32:52
  Speaker 1: who admire him for his excellent qualities. And regard his
• 2:32:56
  Speaker 1: policy as beneficent and making for national progress. He owes
• 2:33:00
  Speaker 1: his position to these people, Are they all so evil? D?
• 2:33:06
  Speaker 1: They are deceived and misled? And this only makes Xes
• 2:33:10
  Speaker 1: evil all the greater, and that he can so successfully
• 2:33:14
  Speaker 1: employ his talents in deceiving others in order to gain
• 2:33:17
  Speaker 1: his own selfish ends. I hate this man. E. May
• 2:33:23
  Speaker 1: it not be possible that you are deceived? D? In
• 2:33:28
  Speaker 1: what way? E? Hatred is self deception, love is self enlightenment.
• 2:33:35
  Speaker 1: No man can see either himself or others clearly until
• 2:33:39
  Speaker 1: he ceases from hatred and practices love. D. That sounds
• 2:33:45
  Speaker 1: very beautiful, but it is impractical. When I see a
• 2:33:48
  Speaker 1: man doing evil to others and deceiving and misleading them,
• 2:33:51
  Speaker 1: I must hate him. It is right, and I should
• 2:33:54
  Speaker 1: do so. X is without a spark of conscience. E.
• 2:34:00
  Speaker 1: X may or may not be all you believe to be.
• 2:34:03
  Speaker 1: But even if he is, according to your own words,
• 2:34:07
  Speaker 1: should he be pitied and not condemned? D? How so
• 2:34:13
  Speaker 1: E you say he is without a conscience? D entirely so? E?
• 2:34:22
  Speaker 1: Then he is a mental cripple. Do you hate the
• 2:34:25
  Speaker 1: blind because they cannot see? That dumb because they cannot speak?
• 2:34:29
  Speaker 1: Or the deaf because they cannot hear. When a captain
• 2:34:32
  Speaker 1: has lost his rudder or broken his compass, do you
• 2:34:34
  Speaker 1: condemn him because he did not keep his ship off
• 2:34:37
  Speaker 1: the rocks? Do you hold him responsible for the loss
• 2:34:40
  Speaker 1: of life? If a man is totally devoid of conscience,
• 2:34:44
  Speaker 1: he is without the means of moral guidance, and all
• 2:34:46
  Speaker 1: his selfishness must perforce appear to him good and right
• 2:34:51
  Speaker 1: and proper. X may appear evil to you, But is
• 2:34:55
  Speaker 1: he evil to himself? Does he regard his own conduct
• 2:34:58
  Speaker 1: as evil? D? Whether he regards himself as evil or not,
• 2:35:04
  Speaker 1: he is evil? E. If I were to regard you
• 2:35:08
  Speaker 1: as evil because of your hatred for X, should I
• 2:35:11
  Speaker 1: be right? D? No? E? Why not D? Because in
• 2:35:20
  Speaker 1: such a case hatred is necessary, justifiable and righteous. There
• 2:35:24
  Speaker 1: is such a thing as righteous anger, righteous hatred. E.
• 2:35:30
  Speaker 1: Is there such a thing as righteous selfishness, righteous ambition?
• 2:35:34
  Speaker 1: Righteous evil? I should be quite wrong in regarding you
• 2:35:37
  Speaker 1: as evil, because you are doing what you are convinced
• 2:35:40
  Speaker 1: is right, because you regard your hatred for X as
• 2:35:44
  Speaker 1: part of your duty as a man and citizen. Nevertheless,
• 2:35:48
  Speaker 1: there is a better way than that of hatred, and
• 2:35:50
  Speaker 1: it is the knowledge of this better way that prevents
• 2:35:53
  Speaker 1: me from hating X as you do, because however wrong
• 2:35:56
  Speaker 1: his conduct might appear to me, it is not wrong
• 2:35:59
  Speaker 1: to him nor to his supporters. Moreover, all men reap
• 2:36:04
  Speaker 1: as they sow. D. What then, is that better way? E?
• 2:36:11
  Speaker 1: It is the way of love, the ceasing to regard
• 2:36:14
  Speaker 1: others as evil. It is a blessed and peaceful state
• 2:36:17
  Speaker 1: of heart. D. Do you mean that there is a
• 2:36:21
  Speaker 1: state which a man can reach wherein he will grow
• 2:36:24
  Speaker 1: angry when he sees people doing evil? E? No, I
• 2:36:29
  Speaker 1: do not mean that, for while a man regards others
• 2:36:32
  Speaker 1: as evil, he will continue to grow angry with them.
• 2:36:35
  Speaker 1: But I mean that a man can reach a state
• 2:36:37
  Speaker 1: of calm, insight and spotless love, wherein he sees no
• 2:36:41
  Speaker 1: evil to grow angry with, wherein he understands the various
• 2:36:45
  Speaker 1: natures of men, how they are prompted to act, and
• 2:36:48
  Speaker 1: how they reap as the harvest of their own thoughts
• 2:36:51
  Speaker 1: and deeds, the terrors of sufferings and the corn of bliss.
• 2:36:56
  Speaker 1: To reach that state is to regard all men with
• 2:36:59
  Speaker 1: compassion and love. D. The state that you picture is
• 2:37:04
  Speaker 1: a very high one. It is, no doubt, a very
• 2:37:07
  Speaker 1: holy and beautiful one. But it is a state that
• 2:37:10
  Speaker 1: I should be sorry to reach, and I should pray
• 2:37:13
  Speaker 1: to be preserved from a state of mind where I
• 2:37:16
  Speaker 1: could not hate a man like X with an intense hatred. Thus,
• 2:37:20
  Speaker 1: by this conversation it will be seen that D regarded
• 2:37:23
  Speaker 1: his hatred as good. Even so, all men regard that
• 2:37:27
  Speaker 1: which they do as necessary to be done. The things
• 2:37:31
  Speaker 1: which men habitually practice are those things that they believe in.
• 2:37:35
  Speaker 1: When faith in a thing holy ceases, it ceases to
• 2:37:38
  Speaker 1: be practiced. D's individual liberty is equal to that of
• 2:37:43
  Speaker 1: other men, and he has a right to hate another
• 2:37:45
  Speaker 1: if he so wishes. Nor will he abandon his hatred
• 2:37:49
  Speaker 1: until he discovers, by the sorrow and unrest which it entails,
• 2:37:54
  Speaker 1: how wrong and foolish and blind it is, and how
• 2:37:57
  Speaker 1: by its practice he is injuring himself. A great teacher
• 2:38:02
  Speaker 1: was once asked by one of his disciples to explain
• 2:38:05
  Speaker 1: the distinction between good and evil, And holding his hand
• 2:38:09
  Speaker 1: with his fingers pointing downward, he said, where is my
• 2:38:12
  Speaker 1: hand pointing? And the disciple replied, it is pointing downward.
• 2:38:18
  Speaker 1: Then turning his hand upward, the teacher asked, where is
• 2:38:22
  Speaker 1: my hand pointing? And the disciple answered, it is pointing upward,
• 2:38:28
  Speaker 1: that said the teacher, is the distinction between evil and good.
• 2:38:33
  Speaker 1: By this simple illustration, he indicated that evil is merely
• 2:38:38
  Speaker 1: wrongly directed energy, and good rightly directed energy. And the
• 2:38:43
  Speaker 1: so called evil man becomes good by reversing his conduct.
• 2:38:48
  Speaker 1: To understand the true nature of evil, by living in
• 2:38:51
  Speaker 1: the good, is to cease to see other men as evil.
• 2:38:55
  Speaker 1: Blessed is he who, turning from the evil in others,
• 2:38:58
  Speaker 1: exerts himself in the pure vocation of his own heart.
• 2:39:02
  Speaker 1: He shall one day become of two pure eyes to
• 2:39:04
  Speaker 1: behold evil. Knowing the nature of evil, what does it
• 2:39:09
  Speaker 1: behoove a man to do? It behooves him to live
• 2:39:13
  Speaker 1: only in that which is good. Therefore, if a man
• 2:39:16
  Speaker 1: condemned me, I will not condemn him in return. If
• 2:39:19
  Speaker 1: he revile me, I will give him kindness. If he
• 2:39:22
  Speaker 1: slander me, I will speak of his good qualities. If
• 2:39:26
  Speaker 1: he hate me, then he greatly needs and shall receive
• 2:39:29
  Speaker 1: my love. With the impatient, I will be patient. With
• 2:39:34
  Speaker 1: the greedy, I will be generous. And with the violent
• 2:39:37
  Speaker 1: and quarrelsome, I will be mild and peaceable, Seeing no evil,
• 2:39:43
  Speaker 1: whom should I hate? Or who should I regard as
• 2:39:45
  Speaker 1: my enemy, were mankind, murderous or jealous upon you, my brother,
• 2:39:50
  Speaker 1: my sister, I am so sorry for you. They are
• 2:39:54
  Speaker 1: not murderous or jealous upon me. All has been gentle
• 2:39:58
  Speaker 1: with me. I keep no accout with lamentation. What have
• 2:40:02
  Speaker 1: I to do with lamentation? He who sees man as
• 2:40:06
  Speaker 1: evil imagines that behind those acts which are called wicked,
• 2:40:10
  Speaker 1: there is a corporate and substantial evil prompting those particular sins.
• 2:40:15
  Speaker 1: But he is stainless vision sees the deeds themselves is evil,
• 2:40:19
  Speaker 1: and knows that there is no evil power, no evil
• 2:40:22
  Speaker 1: soul or man behind those deeds. The substance of the
• 2:40:26
  Speaker 1: universe is good. There is no substance of evil. Good
• 2:40:30
  Speaker 1: alone is permanent. There is no fixed or permanent evil.
• 2:40:35
  Speaker 1: As brothers and sisters, born of the same parents and
• 2:40:38
  Speaker 1: being of one household, love each other through all vicissitudes,
• 2:40:43
  Speaker 1: see no evil in each other, but overlook all errors
• 2:40:47
  Speaker 1: and cling together in the strong bonds of affection. Even so,
• 2:40:51
  Speaker 1: the good man sees humanity as one spiritual family, born
• 2:40:55
  Speaker 1: of the same father and mother, being of the same essence,
• 2:40:59
  Speaker 1: and making fears the same goal. And he regards all
• 2:41:02
  Speaker 1: men and women as his brothers and sisters, makes no
• 2:41:05
  Speaker 1: divisions and distinctions, seese none is evil, but is it
• 2:41:10
  Speaker 1: peace withal? Happy is he who attains to this blessed state,
• 2:41:15
  Speaker 1: abiding joy, who carry music in their heart through dusky
• 2:41:21
  Speaker 1: lane and wrangling mart plying their daily toil with busier
• 2:41:25
  Speaker 1: feet because their secret souls a holier repeat. Serene will
• 2:41:31
  Speaker 1: be our days, and bright and happy will our nature be?
• 2:41:35
  Speaker 1: When love is an unerring light and joy its own security, wordsworth,
• 2:41:42
  Speaker 1: abiding joy. Is there such a thing? Where is it
• 2:41:47
  Speaker 1: who possesses it? Yes, there is such a thing. It
• 2:41:51
  Speaker 1: is where there is no sin. It is possessed by
• 2:41:54
  Speaker 1: the pure hearted. As darkness is a passing shadow, and
• 2:41:59
  Speaker 1: light is subs that remains. So sorrow is fleeting, but
• 2:42:03
  Speaker 1: joy abides forever. No true thing can pass away and
• 2:42:07
  Speaker 1: become lost. No false thing can remain and be preserved.
• 2:42:12
  Speaker 1: Sorrow is false, it cannot live. Joy is true, and
• 2:42:17
  Speaker 1: it cannot die. Joy may become hidden for a time,
• 2:42:21
  Speaker 1: but it can always be recovered. Sorrow may remain for
• 2:42:25
  Speaker 1: a period, but it can be transcended and dispersed. Do
• 2:42:29
  Speaker 1: not think your sorrow will remain. It will pass away
• 2:42:32
  Speaker 1: like a cloud do not believe that the torments of
• 2:42:36
  Speaker 1: sin are ever your portion. They will vanish like a
• 2:42:39
  Speaker 1: hideous nightmare. Awake, Arise, be holy and joyful. You are
• 2:42:46
  Speaker 1: the creator of your own shadows. You desire, and then
• 2:42:49
  Speaker 1: you grieve, renounce, and then you all rejoice. You are
• 2:42:54
  Speaker 1: not the impotent slave of sorrow. The never ending gladness
• 2:42:57
  Speaker 1: awaits your homecoming, not the helpless prisoner of the darkness
• 2:43:02
  Speaker 1: and dreams of sin. Even now, the beautiful light of
• 2:43:05
  Speaker 1: holiness shines upon your sleeping lids, ready to greet your
• 2:43:09
  Speaker 1: awakening vision. In the heavy, troubled sleep of sin and self,
• 2:43:13
  Speaker 1: the abiding joy is lost and forgotten. Its undying music
• 2:43:17
  Speaker 1: is no more heard, and the fragrance of its fadeless
• 2:43:21
  Speaker 1: flowers no longer cheers the heart of the wayfarer. But
• 2:43:25
  Speaker 1: when sin and self are abandoned, when the clinging to
• 2:43:28
  Speaker 1: things for personal pleasure is put away, then the shadows
• 2:43:32
  Speaker 1: of grief disappear, and the heart is restored to its
• 2:43:35
  Speaker 1: imperishable joy. Joy comes and fills the self emptied heart.
• 2:43:40
  Speaker 1: It abides with the peaceful, Its rain is with the pure.
• 2:43:45
  Speaker 1: Joy flees from the selfish, It deserts the quarrelsome. It
• 2:43:49
  Speaker 1: is hidden from the impure. Joy is as an angel,
• 2:43:53
  Speaker 1: so beautiful and delicate in chaste, that she can only
• 2:43:56
  Speaker 1: dwell with holiness. She cannot remain with selfishness. She is
• 2:44:01
  Speaker 1: wedded to love. Every man is truly happy in so
• 2:44:05
  Speaker 1: far as he is unselfish, he is miserable in so
• 2:44:08
  Speaker 1: far as he is selfish. All truly good men, and
• 2:44:12
  Speaker 1: by good men I mean those who have fought victoriously
• 2:44:15
  Speaker 1: the battle against self, are men of joy. How great
• 2:44:20
  Speaker 1: is the jubulation of the saint. No true teacher promises
• 2:44:24
  Speaker 1: sorrow as the ultimate of life. He promises joy. He
• 2:44:28
  Speaker 1: points to sorrow, but only as a process which sin
• 2:44:31
  Speaker 1: has rendered necessary. Where self ends, grief passes away. Joy
• 2:44:37
  Speaker 1: is the companion of righteousness in the divine life. Tender
• 2:44:41
  Speaker 1: compassion fills the place where weeping sorrow sat. During the
• 2:44:45
  Speaker 1: process of becoming unselfish, there are periods of deep sorrow.
• 2:44:50
  Speaker 1: Purification is necessarily severe. All becoming is painful. Abiding joy
• 2:44:56
  Speaker 1: is its completion, realized only in the perfection of And
• 2:45:01
  Speaker 1: this is a state where all is loveliness and power
• 2:45:05
  Speaker 1: and love, with all sublimeness qualities of mind, where all
• 2:45:09
  Speaker 1: enjoyed dominion over themselves, acts, feelings, thoughts, conditions, qualities. Consider
• 2:45:17
  Speaker 1: how a flower evolves and becomes. At first, there is
• 2:45:21
  Speaker 1: a little germ groping its way in the dark soil
• 2:45:24
  Speaker 1: towards the upper light. Then the plant appears, and leaf
• 2:45:27
  Speaker 1: is added unto leaf, and finally the perfected flower appears
• 2:45:32
  Speaker 1: in the sweet perfume and chaste beauty of which all
• 2:45:35
  Speaker 1: effort ceases. So with human life. At first the blind
• 2:45:40
  Speaker 1: groping for the light in the dark soil of selfishness
• 2:45:43
  Speaker 1: and ignorance, Then the coming into the light, and the
• 2:45:46
  Speaker 1: gradual overcoming of selfishness with its accompanying pain and sorrow,
• 2:45:51
  Speaker 1: and finally the perfect flower of a pure, unselfish life,
• 2:45:56
  Speaker 1: giving forth without effort the perfume of holiness and the
• 2:46:00
  Speaker 1: beauty of joy. The good, the pure are superatively happy.
• 2:46:06
  Speaker 1: However man may argumentatively deny or qualify this, humanity instinctively
• 2:46:11
  Speaker 1: knows it to be true. Do not men everywhere picture
• 2:46:14
  Speaker 1: their angels as the most joyful of beings? There are
• 2:46:18
  Speaker 1: joyful angels and bodies of flesh, we meet them and
• 2:46:21
  Speaker 1: pass on. And how many of those who come in
• 2:46:24
  Speaker 1: contact with them are sufficiently pure to see the vision
• 2:46:27
  Speaker 1: within the form, to see the incorruptible angel in its
• 2:46:31
  Speaker 1: common instrument of clay. They needs must grow. Who cannot
• 2:46:35
  Speaker 1: see the blade before the ear must be The outward
• 2:46:39
  Speaker 1: symbols disappear from him whose inward sight is clear. Yes,
• 2:46:45
  Speaker 1: the pure are joyful. We look almost in vain for
• 2:46:48
  Speaker 1: any expressions of sorrow. In the words of Jesus, the
• 2:46:52
  Speaker 1: man of sorrows is only completed in the man of joy.
• 2:46:57
  Speaker 1: I Buddha, who wept with all my brothers, tears whose
• 2:47:01
  Speaker 1: heart was broken by a whole world's woe. Laugh and
• 2:47:05
  Speaker 1: am glad, for there is liberty in sin, and in
• 2:47:09
  Speaker 1: the struggle against sin. There is unrest in affliction. But
• 2:47:13
  Speaker 1: in the perfection of truth, in the path of righteousness,
• 2:47:16
  Speaker 1: there is abiding joy. Enter the path. There spring the
• 2:47:21
  Speaker 1: healing streams, quenching all thirst. There bloom the immortal flowers,
• 2:47:26
  Speaker 1: carpeting all the way with joy, their throng, swiftest and
• 2:47:30
  Speaker 1: sweetest hours. Tribulation lasts only so long as there remains
• 2:47:35
  Speaker 1: some chaff of self which needs to be removed. The
• 2:47:39
  Speaker 1: tribulation or threshing machine ceases to work when all the
• 2:47:43
  Speaker 1: grain is separated from the chaff, and when the last
• 2:47:46
  Speaker 1: impurities are blown away from the soul. Tribulation has completed
• 2:47:50
  Speaker 1: its work, and there is no more need for it.
• 2:47:53
  Speaker 1: Then abiding joy is realized. All the saints and prophets
• 2:47:58
  Speaker 1: and saviors of the race have proclaimed with rejoicing the
• 2:48:01
  Speaker 1: Gospel or the good news. All men know what good
• 2:48:05
  Speaker 1: news is. An impending calamity avoided, a disease, cured, friends
• 2:48:11
  Speaker 1: arrived or returned in safety, difficulties overcome, success in some
• 2:48:17
  Speaker 1: enterprise assured. But what is the good news of the
• 2:48:20
  Speaker 1: saintly ones? This that there is peace for the troubled,
• 2:48:25
  Speaker 1: healing for the afflicted, gladness for the grief stricken, victory
• 2:48:30
  Speaker 1: for the sinful, a homecoming for the wanderer, and joy
• 2:48:34
  Speaker 1: for the sorrowing and broken hearted. Not that these beautiful
• 2:48:38
  Speaker 1: realities shall be in some future world, but they are
• 2:48:41
  Speaker 1: here and now that they are known and realized and enjoyed.
• 2:48:45
  Speaker 1: And therefore proclaim that all may accept them who break
• 2:48:49
  Speaker 1: the galling bonds of self and rise into the glorious
• 2:48:52
  Speaker 1: liberty of unselfish love. Seek the highest good, and you
• 2:48:56
  Speaker 1: will find it as you practice it and realize it.
• 2:49:00
  Speaker 1: You will taste the deepest, sweetest joy as you succeed
• 2:49:04
  Speaker 1: in forgetting your own selfish desires, and your thoughtfulness for others,
• 2:49:08
  Speaker 1: in your care for others, in your service for others.
• 2:49:12
  Speaker 1: Just so far and no further will you find and
• 2:49:14
  Speaker 1: realize the abiding joy in life. Inside the gateway of
• 2:49:18
  Speaker 1: unselfishness lies the asylum of abiding joy. And whosoever will
• 2:49:23
  Speaker 1: may enter in, whosoever doubts, let him come and see,
• 2:49:28
  Speaker 1: and knowing this, that selfishness leads to misery, unselfishness to joy.
• 2:49:34
  Speaker 1: Not merely for one's self alone, For if this were all,
• 2:49:38
  Speaker 1: how unworthy could be our endeavors, but for the whole world.
• 2:49:43
  Speaker 1: And because all with whom we live in come in contact,
• 2:49:45
  Speaker 1: will be the happier and truer for our unselfishness, because
• 2:49:49
  Speaker 1: humanity is one, and the joy of one is the
• 2:49:53
  Speaker 1: joy of all. Knowing this, let us scatter flowers and
• 2:49:57
  Speaker 1: not thorns in the common ways of life. Y, yes,
• 2:50:00
  Speaker 1: even in the highway of our enemies, let us scatter
• 2:50:03
  Speaker 1: the blossoms of unselfish love. So shall the pressure in
• 2:50:07
  Speaker 1: their footprints fill the air with the perfume of holiness,
• 2:50:10
  Speaker 1: and gladden the world with the aroma of joy. Silentness
• 2:50:16
  Speaker 1: be still. The crown of life is silentness. Give thou
• 2:50:20
  Speaker 1: a quiet hour to each long day. Too much of
• 2:50:23
  Speaker 1: time we spend in profitless and foolish talk. Too little
• 2:50:28
  Speaker 1: do we say, if thou wouldst gather words that shall
• 2:50:31
  Speaker 1: avail learning a wisdom worthy to express, Leave for a
• 2:50:36
  Speaker 1: while thy chat and empty tale. Study the golden speech
• 2:50:40
  Speaker 1: of silentness, a l salmon. Be still, my soul, rest
• 2:50:48
  Speaker 1: awhile from the feverish activities in which you lose yourself.
• 2:50:53
  Speaker 1: Be not afraid to be left alone with yourself for
• 2:50:56
  Speaker 1: one short hour, Ernest Crossley. In the words of a
• 2:51:01
  Speaker 1: wise man, there is great power, but his silence is
• 2:51:05
  Speaker 1: more powerful. Still. The greatest men teach us most effectively
• 2:51:09
  Speaker 1: when they are purposely silent. The silent attitude of the
• 2:51:13
  Speaker 1: great Man, noted perhaps by one or two of his disciples, only,
• 2:51:18
  Speaker 1: is recorded and preserved through the ages, while the obtrusive
• 2:51:22
  Speaker 1: words of the merely clever talker, heard perhaps by thousands
• 2:51:26
  Speaker 1: and at once popularized, are neglected and forgotten in at
• 2:51:31
  Speaker 1: most a few generations. The silence of Jesus, when asked
• 2:51:36
  Speaker 1: by Pilate, what is truth, is the impressive, the awful
• 2:51:41
  Speaker 1: silence of profound wisdom. It is pregnant with humility, and
• 2:51:45
  Speaker 1: reproof and perpetually rebukes that shallowness, that illustrating the truth
• 2:51:51
  Speaker 1: that fools step in where angels fear to tread, would,
• 2:51:55
  Speaker 1: in terms of triteness, parcel out the universe or think
• 2:51:59
  Speaker 1: to utter the beating all and the end all of
• 2:52:01
  Speaker 1: the mystery of things in some textual formula or theological platitude.
• 2:52:07
  Speaker 1: When plied with questions about Brahma God by the argumentative Brahmans,
• 2:52:12
  Speaker 1: Buddha remained silent. He taught them better than they knew.
• 2:52:16
  Speaker 1: And if by his silence he failed to satisfy the foolish,
• 2:52:20
  Speaker 1: he thereby profoundly instructed the wise. Why all this ceaseless
• 2:52:25
  Speaker 1: talk about God, with its accompaniment of intolerance, Let men
• 2:52:29
  Speaker 1: practice some measure of kindliness and good will, and thereby
• 2:52:33
  Speaker 1: acquaint themselves with the simple rudiments of wisdom. Why all
• 2:52:37
  Speaker 1: this speculative argument about the nature of God, Let us
• 2:52:42
  Speaker 1: first understand somewhat of ourselves. There is no greater mark
• 2:52:46
  Speaker 1: of folly and moral immaturity than a reverence in presumption,
• 2:52:51
  Speaker 1: no greater manifestations of wisdom and moral maturity than reverence
• 2:52:56
  Speaker 1: and humility. Lautza, in his own life exemplified his teaching
• 2:53:02
  Speaker 1: that the wise man teaches without words. Disciples were attracted
• 2:53:06
  Speaker 1: to him by the power which ever accompanies a wise reserve,
• 2:53:11
  Speaker 1: living in comparatively obscurity and silence, not courting the ear
• 2:53:15
  Speaker 1: of men, and never going out to teach, men sought
• 2:53:19
  Speaker 1: him out and learned of his wisdom. The silent acts
• 2:53:23
  Speaker 1: of the great ones are beacons to the wise, illuminating
• 2:53:26
  Speaker 1: their pathway with no uncertain radiance. For he who would
• 2:53:30
  Speaker 1: attain to virtue and wisdom must learn not only when
• 2:53:34
  Speaker 1: to speak and what to say, but also when to
• 2:53:37
  Speaker 1: remain silent and what not to say. The right control
• 2:53:41
  Speaker 1: of the tongue is the beginning of wisdom. The right
• 2:53:44
  Speaker 1: control of the mind is a consummation of wisdom. By
• 2:53:48
  Speaker 1: curbing his tongue, a man gains possession of his mind,
• 2:53:52
  Speaker 1: And to have complete possession of one's mind is to
• 2:53:55
  Speaker 1: be the master of silence. The fool babbles, gods, argues,
• 2:54:01
  Speaker 1: and bandy's words. He glories in the fact that he
• 2:54:04
  Speaker 1: has had the last word and has silenced his opponent.
• 2:54:08
  Speaker 1: He exults in his own folly, is ever on the defensive,
• 2:54:12
  Speaker 1: and wastes his energies and unprofitable channels. He is like
• 2:54:16
  Speaker 1: a gardener who continues to dig and plant in unproductive soil.
• 2:54:21
  Speaker 1: The wise man avoids idle words, gossip, vain argument, and
• 2:54:26
  Speaker 1: self defense. He is content to appear defeated, rejoices when
• 2:54:30
  Speaker 1: he is defeated, knowing that having found and removed another
• 2:54:34
  Speaker 1: error in himself, he has thereby become wiser. Blest is
• 2:54:39
  Speaker 1: he who does not strive for the last word backward.
• 2:54:43
  Speaker 1: I see in my own days where I sweated through
• 2:54:45
  Speaker 1: fog with linguists and contenders. I have no mockings or arguments.
• 2:54:51
  Speaker 1: I witness and wait. Silence under provocation is the mark
• 2:54:56
  Speaker 1: of a cultured and sympathetic soul. The thoughtless and unkind
• 2:55:00
  Speaker 1: are stirred by every slight provocation, and will lose their
• 2:55:03
  Speaker 1: mental balance by even the appearance of a personal encroachment.
• 2:55:08
  Speaker 1: The self possession of Jesus is not a miracle. It
• 2:55:11
  Speaker 1: is the flower of culture, the diadem of wisdom. When
• 2:55:15
  Speaker 1: we read of Jesus that he answered never a word,
• 2:55:19
  Speaker 1: and of Buddha that he remains silent, we get a
• 2:55:23
  Speaker 1: glimpse of the vast power of silence, of the silent
• 2:55:26
  Speaker 1: majesty of true greatness. The silent man is the powerful man.
• 2:55:32
  Speaker 1: Every mechanic knows that before a force can be utilized
• 2:55:36
  Speaker 1: and definitely directed, it must be conserved and stored. And
• 2:55:40
  Speaker 1: the wise man is a spiritual mechanic who conserves the
• 2:55:44
  Speaker 1: energies of his mind, holds them in masterful abeyance, ready
• 2:55:48
  Speaker 1: at any moment to direct them with effective purpose to
• 2:55:52
  Speaker 1: the accomplishment of some necessary work. The true strength is
• 2:55:57
  Speaker 1: in silentness. It is well said that the dog that
• 2:56:01
  Speaker 1: barks does not bite. The grim and rarely broken silence
• 2:56:05
  Speaker 1: of the bulldog is the necessary adjunct to that powerfully
• 2:56:08
  Speaker 1: concentrated and effectual action for which the animal is known
• 2:56:13
  Speaker 1: and feared. This, of course, is a lower form of silentness,
• 2:56:17
  Speaker 1: but the principle is the same. The boaster fails, his
• 2:56:21
  Speaker 1: mind is diverted from the main purpose, and his energies
• 2:56:25
  Speaker 1: are frittered away upon self glorification. His forces are divided
• 2:56:30
  Speaker 1: between his task and the reward to himself, the greater
• 2:56:34
  Speaker 1: portion going to feed the lust of the reward. He
• 2:56:37
  Speaker 1: is like an unskillful general who loses the battle through
• 2:56:40
  Speaker 1: dividing his forces instead of concentrating them upon a point.
• 2:56:45
  Speaker 1: Or he is like a careless engineer who leaves open
• 2:56:48
  Speaker 1: the waste valve of his engine and allows the steam
• 2:56:51
  Speaker 1: to run down. The modest, silent, earnest man succeeds, freed
• 2:56:57
  Speaker 1: from vanity and avoiding the dissipation of self glorification. All
• 2:57:02
  Speaker 1: his powers are concentrated upon the successful performance of his task.
• 2:57:07
  Speaker 1: Even while the other man is talking about his powers,
• 2:57:10
  Speaker 1: he is already about his work, and so much nearer
• 2:57:13
  Speaker 1: than the other to its completion. It is a law
• 2:57:16
  Speaker 1: everywhere and always that energy distributed is subject unto energy conserved.
• 2:57:23
  Speaker 1: The noisy and boasting Charles will ever be thrown by
• 2:57:26
  Speaker 1: the quiet in modest Orlando. It is a law universally
• 2:57:31
  Speaker 1: applicable that quietness is strength. The business man who succeeds
• 2:57:35
  Speaker 1: never talks about his plans, methods, and affairs, And should
• 2:57:39
  Speaker 1: he turn giddy by success, begin to do this, he
• 2:57:43
  Speaker 1: will then commence to fail. The man of great moral
• 2:57:46
  Speaker 1: influence never talks about himself and his spiritual victories, for
• 2:57:51
  Speaker 1: should he do so, in that moment, his moral power
• 2:57:54
  Speaker 1: and influence would be gone, and like Samson, he would
• 2:57:58
  Speaker 1: be shorn of his strength. Success worldly or spiritual is
• 2:58:03
  Speaker 1: the willing servant of strong, steady, silent, unflinching purpose. The
• 2:58:09
  Speaker 1: most powerful, disintegrating forces. Make no noise. The greatly overcoming
• 2:58:14
  Speaker 1: mind works silently. If you would be strong, useful, and
• 2:58:19
  Speaker 1: self reliant, learn the value and power of silentness. Do
• 2:58:24
  Speaker 1: not talk about yourself. The world instinctively knows that the
• 2:58:27
  Speaker 1: vain talker is weak and empty, and so it leaves
• 2:58:31
  Speaker 1: him to his own vanity. Do not talk about what
• 2:58:34
  Speaker 1: you are going to do, but do it, and let
• 2:58:36
  Speaker 1: your finished work speak for itself. Do not waste your
• 2:58:40
  Speaker 1: forces in criticizing and disparaging the work of others, but
• 2:58:44
  Speaker 1: set about to do your own work thoroughly and well.
• 2:58:47
  Speaker 1: The worst work, with earnestness and sweetness behind it, is
• 2:58:51
  Speaker 1: altogether better than barking at others. While you are disparaging
• 2:58:55
  Speaker 1: the work of others, you are neglecting your own. If
• 2:58:59
  Speaker 1: others are due badly help and instruct them by doing
• 2:59:02
  Speaker 1: better yourself. Neither abuse others nor account their abuse of
• 2:59:06
  Speaker 1: any weight. When attacked, remains silent. In this way you
• 2:59:11
  Speaker 1: will conquer yourself, and will, without the use of words,
• 2:59:15
  Speaker 1: teach others. But the true silence is not merely a
• 2:59:20
  Speaker 1: silent tongue. It is a silent mind. To merely hold
• 2:59:24
  Speaker 1: one's tongue and yet to carry about a disturbed and
• 2:59:27
  Speaker 1: rankling mind. Is no remedy for weakness, and no source
• 2:59:31
  Speaker 1: of power. Silentness. To be powerful must envelop the whole mind,
• 2:59:37
  Speaker 1: must permeate every chamber of the heart. It must be
• 2:59:40
  Speaker 1: the silence of peace. To this broad, deep, abiding silentness
• 2:59:46
  Speaker 1: a man attains only in the measure that he conquers himself.
• 2:59:50
  Speaker 1: While passions, temptations, and sorrows disturb the holier, profounder depths
• 2:59:55
  Speaker 1: of silence are yet to be sounded. Too smart under
• 2:59:59
  Speaker 1: the words actions of others means that you are yet weak, uncontrolled,
• 3:00:04
  Speaker 1: and unpurified. So richer heart of the disturbing influences of
• 3:00:09
  Speaker 1: vanity and pride and selfishness, that no petty spite can
• 3:00:12
  Speaker 1: reach you, No slander or abuse disturb your serene repose.
• 3:00:18
  Speaker 1: As the storm wages ineffectually against a well built house,
• 3:00:22
  Speaker 1: while its occupant sits composed and happy by his fireside within,
• 3:00:27
  Speaker 1: so no evil can disturb or harm him who is
• 3:00:30
  Speaker 1: well fortified with wisdom, self governed, and silent, he remains
• 3:00:35
  Speaker 1: at peace within. To this great silence, the self conquered
• 3:00:39
  Speaker 1: man attains envy and calumny, and hate and pain and
• 3:00:44
  Speaker 1: that unrests which men miscall delight, can touch him not
• 3:00:48
  Speaker 1: nor torture him. Again, there is no commoner air amongst
• 3:00:53
  Speaker 1: men than that of supposing that nothing can be accomplished
• 3:00:56
  Speaker 1: without much talking and much noise. The busy, shallow talker
• 3:01:01
  Speaker 1: regards the quiet thinker or silent doer as a man wasted.
• 3:01:06
  Speaker 1: He thinks silentness means doing nothing, and that hurrying, bustling,
• 3:01:10
  Speaker 1: and ceaseless talking means doing much. He also confounds popularity
• 3:01:15
  Speaker 1: with power. But the thinker and doer is the real
• 3:01:19
  Speaker 1: effectual worker. His work is at the root and core
• 3:01:22
  Speaker 1: and substance of things, and as nature silently, yet with
• 3:01:26
  Speaker 1: hidden and wondrous alchemy, transmutes the rude elements of earth
• 3:01:31
  Speaker 1: and air into tender leaves, beautiful flowers, delectable fruits, yes,
• 3:01:37
  Speaker 1: into a myriad form of beauty. Even so does the silent,
• 3:01:41
  Speaker 1: purposeful worker transform the ways of men and the face
• 3:01:45
  Speaker 1: of the world by the might and magic of his
• 3:01:47
  Speaker 1: silently directed energy. He wastes no time and force in
• 3:01:51
  Speaker 1: tinkering with the ever changing and artificial surface of things,
• 3:01:56
  Speaker 1: but goes to the living, vital center and works therefrom
• 3:01:59
  Speaker 1: in theirs and in due season. Perhaps when his perishable
• 3:02:03
  Speaker 1: form is withdrawn from the world, the fruits of his
• 3:02:07
  Speaker 1: obscure but imperishable labors come forth to gladden the world.
• 3:02:12
  Speaker 1: But the words of the talker perish. The world reaps
• 3:02:15
  Speaker 1: no harvest from the sowing of sound. He who conserves
• 3:02:19
  Speaker 1: his mental forces also conserves his physical forces. The strongly, quiet,
• 3:02:25
  Speaker 1: calm man lives to a greater age and in possession
• 3:02:28
  Speaker 1: of better health than the hurrying, noisy man. Quiet subdued
• 3:02:33
  Speaker 1: mental harmony is conducive to physical harmony and health. The
• 3:02:38
  Speaker 1: followers of George Fox are today the healthiest, longest lived,
• 3:02:42
  Speaker 1: and most successful portion of the British community. And they
• 3:02:46
  Speaker 1: live quiet, unostentatious, purposeful lives, avoiding all worldly excitements and
• 3:02:52
  Speaker 1: unnecessary words. They are silent people, all their meetings being
• 3:02:57
  Speaker 1: conducted on the principle that silence is power. Silentness is
• 3:03:03
  Speaker 1: powerful because it is the outcome of self conquest. And
• 3:03:07
  Speaker 1: the more successfully a man governs himself, the more silent
• 3:03:11
  Speaker 1: he becomes. As he succeeds in living to a purpose
• 3:03:15
  Speaker 1: and not to the pleasure of self, he withdraws himself
• 3:03:18
  Speaker 1: from the outer discords of the world and reaches to
• 3:03:22
  Speaker 1: the inward music of peace. And when he speaks there
• 3:03:26
  Speaker 1: is purpose and power behind his words, And when he
• 3:03:29
  Speaker 1: maintains silence, there is an equal or even greater power therein.
• 3:03:35
  Speaker 1: He does not utter that which is followed by pain
• 3:03:37
  Speaker 1: and tears, does not do that which is productive of
• 3:03:41
  Speaker 1: sorrow and remorse, but saying and doing those things only
• 3:03:46
  Speaker 1: which are ripe with thoughtfulness. His conscience is quiet, in
• 3:03:50
  Speaker 1: all his days are blessed solitude. Why idly seek from
• 3:03:57
  Speaker 1: outward things? The answer inward silence rings? Why climb the
• 3:04:02
  Speaker 1: far off hills and pain a nearer view of heaven
• 3:04:05
  Speaker 1: to gain In lowliest depths of Bosky Dells, the hermit
• 3:04:10
  Speaker 1: contemplation dwells whence piercing heaven with screened sight, he sees
• 3:04:16
  Speaker 1: at noon the stars whose light shall glorify the coming night.
• 3:04:21
  Speaker 1: Wittier in the still hour, when passion is at rest,
• 3:04:26
  Speaker 1: gather up stores of wisdom in thy breast wordsworth Man's
• 3:04:32
  Speaker 1: essential being is inward, invisible, spiritual, and as such it
• 3:04:37
  Speaker 1: derives its life strength from within, not from without. Outward
• 3:04:43
  Speaker 1: things are channels through which its energies are expended, But
• 3:04:47
  Speaker 1: for renewal it must fall back on the inward silence.
• 3:04:51
  Speaker 1: In so far as man strives to drown this silence
• 3:04:54
  Speaker 1: in the noisy pleasures of the senses, and endeavors to
• 3:04:58
  Speaker 1: live in the conflicts of outward things, just so much
• 3:05:01
  Speaker 1: does he reap the experiences of pain and sorrow, which,
• 3:05:05
  Speaker 1: becoming at last intolerable, drive him back to the feet
• 3:05:09
  Speaker 1: of inward comforter, to the shrine of the peaceful solitude within.
• 3:05:15
  Speaker 1: As the body cannot thrive on empty husks, neither can
• 3:05:18
  Speaker 1: the spirit be sustained on empty pleasures. If not regularly fed,
• 3:05:23
  Speaker 1: the body loses its vitality, and, pained with hunger and thirst,
• 3:05:27
  Speaker 1: cries out for food and drink. It is the same
• 3:05:31
  Speaker 1: with the spirit. It must be regularly nourished in solitude
• 3:05:35
  Speaker 1: on pure and holy thoughts, or it will lose its
• 3:05:38
  Speaker 1: freshness and strength, and will at last cry out in
• 3:05:42
  Speaker 1: its painful and utter starvation. The yearning of an anguish
• 3:05:46
  Speaker 1: stricken soul for lighting consolation is the cry of a
• 3:05:50
  Speaker 1: spirit that is perishing of hunger and thirst. All pain
• 3:05:54
  Speaker 1: and sorrow is spiritual starvation, and aspiration is the cry
• 3:05:58
  Speaker 1: for food. It is a prodigal son who, perishing of hunger,
• 3:06:03
  Speaker 1: turns his face longingly towards his father's home. The pure
• 3:06:08
  Speaker 1: life of the spirit cannot be found, but is lost
• 3:06:11
  Speaker 1: in the life of the senses. The lower desires are
• 3:06:15
  Speaker 1: ever clamorous for more, and they afford no rest. The
• 3:06:19
  Speaker 1: outward world of pleasure, personal contact, and noisy activities is
• 3:06:24
  Speaker 1: a sphere of wear and tear, which necessitates the counterbalancing
• 3:06:28
  Speaker 1: effect of solitude. Just as the body requires rest for
• 3:06:32
  Speaker 1: the recuperation of its forces, so the spirit requires solitude
• 3:06:37
  Speaker 1: for the renewal of its energies. Solitude is as indispensable
• 3:06:42
  Speaker 1: to man's spiritual welfare as sleep is to his bodily
• 3:06:45
  Speaker 1: well being, and pure thought or meditation, which is evoked
• 3:06:49
  Speaker 1: in solitude is to the spirit what activity is to
• 3:06:53
  Speaker 1: the body. As the body breaks down when deprived of
• 3:06:56
  Speaker 1: the needful rest and sleep, so do the spirits of
• 3:07:00
  Speaker 1: men break down, being deprived of the necessary silence and solitude. Man,
• 3:07:06
  Speaker 1: as a spiritual being cannot be maintained in strength, uprightness,
• 3:07:11
  Speaker 1: and peace, except if he periodically withdraws himself from the
• 3:07:15
  Speaker 1: outer world of perishable things and reaches inward towards the
• 3:07:19
  Speaker 1: abiding and imperishable realities. The consolations of the creeds are
• 3:07:25
  Speaker 1: derived from the solitude which those creeds enforce. The regular
• 3:07:30
  Speaker 1: observance of the ceremonies of formal religion, attended as they are,
• 3:07:35
  Speaker 1: with concentrated silence and freedom from worldly distractions, compels men
• 3:07:40
  Speaker 1: to do unconsciously that which they have not yet learned
• 3:07:43
  Speaker 1: to do consciously, namely, to concentrate the mind periodically on
• 3:07:48
  Speaker 1: the inward silence, and meditate, though very briefly, on high
• 3:07:53
  Speaker 1: and holy things. The man who has not learned to
• 3:07:57
  Speaker 1: control and purify his mind in season of chosen solitude,
• 3:08:01
  Speaker 1: yet whose awakening aspirations grow for something higher and nobler
• 3:08:06
  Speaker 1: than he possesses, feels the necessity for the aid of
• 3:08:10
  Speaker 1: ceremonial religion. But he who has taken himself in hand
• 3:08:14
  Speaker 1: with a view to self conquest, who withdraws into solitude
• 3:08:18
  Speaker 1: in order to grapple with his lower nature and masterfully
• 3:08:22
  Speaker 1: bend his mind in holy directions, requires no further aid
• 3:08:26
  Speaker 1: from book or priest or church. The Church does not
• 3:08:30
  Speaker 1: exist for the pleasure of the saint, but for the
• 3:08:32
  Speaker 1: evaluation of the sinner. In solitude, a man gathers strength
• 3:08:38
  Speaker 1: to meet the difficulties and temptations of life, knowledge to
• 3:08:42
  Speaker 1: understand and conquer them, and wisdom to transcend them. As
• 3:08:46
  Speaker 1: a building is preserved and sustained by virtue of the foundation,
• 3:08:49
  Speaker 1: which is hidden and unobserved, so a man is maintained
• 3:08:53
  Speaker 1: perpetually in strength and peace by virtue of his lonely
• 3:08:57
  Speaker 1: hour of intense thought, which no eyes beholds. It is
• 3:09:02
  Speaker 1: in solitude only that a man can be truly revealed
• 3:09:05
  Speaker 1: to himself, that he can come to understand his real nature,
• 3:09:10
  Speaker 1: with all its powers and possibilities. The voice of the
• 3:09:14
  Speaker 1: spirit is not heard in the hubbub of the world,
• 3:09:17
  Speaker 1: and amid the clamors of conflicting desires, there can be
• 3:09:21
  Speaker 1: no spiritual growth without solitude. There are those who shrink
• 3:09:25
  Speaker 1: from too close a scrutiny of themselves, who dread too
• 3:09:29
  Speaker 1: complete a self revelation, and who fear that solitude would
• 3:09:33
  Speaker 1: leave them alone with their thoughts and call up before
• 3:09:36
  Speaker 1: their mental vision the wrath of their desires. And so
• 3:09:40
  Speaker 1: they go where the din of pleasure is loudest, and
• 3:09:43
  Speaker 1: where the reproving voice of truth is drowned. But he
• 3:09:46
  Speaker 1: who loves truth, who desires and seeks wisdom, will be
• 3:09:51
  Speaker 1: much alone. He will seek the fullest, clearest revelation of himself,
• 3:09:56
  Speaker 1: will avoid the haunts of frivilty and noise, and will
• 3:09:59
  Speaker 1: go where the sweet, tender voice of the spirit of
• 3:10:02
  Speaker 1: truth can speak within him and be heard. Men go
• 3:10:06
  Speaker 1: after much company and seek out new excitements, but they
• 3:10:10
  Speaker 1: are not acquainted with peace. In diverse paths of pleasure,
• 3:10:13
  Speaker 1: they search for happiness, but they do not come to rest.
• 3:10:18
  Speaker 1: Through diverse ways of laughter and feverish delirium, they wander
• 3:10:22
  Speaker 1: after gladness in life, but their tears are many and grievous,
• 3:10:26
  Speaker 1: and they do not escape death. Drifting upon the ocean
• 3:10:30
  Speaker 1: of life in search of selfish indulgences, men are caught
• 3:10:34
  Speaker 1: in its storms, and only after many tempests and much
• 3:10:38
  Speaker 1: privation do they fly to the rock of refuge, which
• 3:10:42
  Speaker 1: rests in the deep silence of their own being. While
• 3:10:45
  Speaker 1: a man is absorbed in outward activities, he is giving
• 3:10:49
  Speaker 1: out his energies and is becoming spiritually weaker, And in
• 3:10:53
  Speaker 1: order to retain his moral vigor, he must resort to
• 3:10:57
  Speaker 1: solitary meditation. Soul. Is this that he who neglects it
• 3:11:03
  Speaker 1: loses or does not attain the right knowledge of life,
• 3:11:06
  Speaker 1: Nor does he comprehend and overcome those most deeply rooted
• 3:11:10
  Speaker 1: and subtlest of sins, which appear like virtues, deceiving the elect,
• 3:11:15
  Speaker 1: and to which all but the truly wise succumb. True
• 3:11:19
  Speaker 1: dignity abides with him alone, who, in the silent hour
• 3:11:23
  Speaker 1: of inward thought, can still suspect and still revere himself
• 3:11:28
  Speaker 1: in lowliness of heart. He who lives without ceasing in
• 3:11:33
  Speaker 1: outward excitement, lives most in disappointments and griefs, where the
• 3:11:38
  Speaker 1: sounds of pleasure are greatest. Heart emptiness is the keenest
• 3:11:42
  Speaker 1: and deepest. He also, whose whole life, even if not
• 3:11:47
  Speaker 1: one of lust for pleasure, is centered in outward works,
• 3:11:51
  Speaker 1: who deals only with the changing panorama of visible things,
• 3:11:55
  Speaker 1: never falling back in solitude upon the inner and invisible
• 3:11:59
  Speaker 1: world permanent being. Such a man does not attain knowledge
• 3:12:03
  Speaker 1: and wisdom, but remains empty. He cannot aid the world,
• 3:12:08
  Speaker 1: cannot feed it aspirations, for he has no food to
• 3:12:11
  Speaker 1: offer it, his spiritual store being empty. But he who
• 3:12:16
  Speaker 1: courts solitude in order to search for the truth of things,
• 3:12:19
  Speaker 1: who subdues his senses and makes quiet his desires, such
• 3:12:24
  Speaker 1: a man is daily attaining knowledge and wisdom. He becomes
• 3:12:28
  Speaker 1: filled with the spirit of truth. He can aid the world,
• 3:12:32
  Speaker 1: for his spiritual store is full and is kept well replenished.
• 3:12:37
  Speaker 1: While a man is absorbed in the contemplation of inward realities,
• 3:12:41
  Speaker 1: he is receiving knowledge and power. He opens himself like
• 3:12:45
  Speaker 1: a flower to the universal light of truth and receives
• 3:12:49
  Speaker 1: and drinks in its life imparting rays. He also goes
• 3:12:53
  Speaker 1: to the eternal foundation of knowledge and quenches his thirst
• 3:12:57
  Speaker 1: in its inspiring waters. Such a man gains, in one
• 3:13:01
  Speaker 1: hour of concentrated thought, more essential knowledge than a whole
• 3:13:06
  Speaker 1: year's reading could impart. Being is infinite, and knowledge is illimitable,
• 3:13:11
  Speaker 1: and its source inexhaustible. And he who draws upon the
• 3:13:15
  Speaker 1: innermost depths of his being drinks from the spring of
• 3:13:18
  Speaker 1: divine wisdom, which can never run dry, and quafts the
• 3:13:22
  Speaker 1: waters of immortality. It is this habitual association with the
• 3:13:27
  Speaker 1: deep realities of being, this continual drinking in of the
• 3:13:31
  Speaker 1: water of life and its perennial source, that constitutes genius.
• 3:13:36
  Speaker 1: The resources of genius are inexhaustible because they are drawn
• 3:13:40
  Speaker 1: from the original and universal source, and for the same
• 3:13:43
  Speaker 1: reason the works of genius are ever new and fresh.
• 3:13:47
  Speaker 1: The more a genius gives out the fuller he becomes
• 3:13:51
  Speaker 1: with the accomplishment of every work. His mind extends and expands,
• 3:13:55
  Speaker 1: reaches out more vastly, and sees wider and ever wider
• 3:13:59
  Speaker 1: range of power. The genius is inspired. He has bridged
• 3:14:04
  Speaker 1: the gulf between the finite and the infinite. He needs
• 3:14:08
  Speaker 1: no secondary aids, but draws from that universal spring which
• 3:14:12
  Speaker 1: is the source of every noble work. The difference between
• 3:14:16
  Speaker 1: a genius and an ordinary man is this. The one
• 3:14:20
  Speaker 1: lives in inward realities, the other in outward appearances. The
• 3:14:25
  Speaker 1: one goes after pleasure, the other after wisdom. The one
• 3:14:29
  Speaker 1: relies on books, the other relies upon his own being.
• 3:14:34
  Speaker 1: Book learning is good when its true place is understood,
• 3:14:38
  Speaker 1: but is not the source of wisdom. The source of
• 3:14:41
  Speaker 1: wisdom is in life itself, and is comprehended by effort, practice,
• 3:14:45
  Speaker 1: and experience. Books give information, but they cannot bestow knowledge.
• 3:14:51
  Speaker 1: They can simulate, but cannot accomplish. You must put forth
• 3:14:55
  Speaker 1: effort and achieve for yourself. The man who relies entirely
• 3:14:59
  Speaker 1: of upon books and does not go to the silent
• 3:15:02
  Speaker 1: resources within himself is superficial and becomes rapidly exhausted. He
• 3:15:09
  Speaker 1: is uninspired, though he may be extremely clever, for he
• 3:15:13
  Speaker 1: soon reaches the end of his stock of information, and
• 3:15:16
  Speaker 1: so becomes void and repetitious. His work lacks the sweet
• 3:15:21
  Speaker 1: spontaneity of life and ever renewed freshness of inspiration. Such
• 3:15:26
  Speaker 1: a man has cut himself off from the infinite supply
• 3:15:29
  Speaker 1: and deals not with life itself, but with dead or
• 3:15:33
  Speaker 1: decaying appearances. Information is limited, knowledge is boundless. The inspiration
• 3:15:40
  Speaker 1: of genius and greatness is fostered, evolved, and finally completed
• 3:15:45
  Speaker 1: in solitude. The most ordinary man, who conceives a noble purpose, and,
• 3:15:50
  Speaker 1: summoning all his energies and will, broods upon and ripens
• 3:15:55
  Speaker 1: his purpose in solitude, will accomplish his object and become
• 3:15:58
  Speaker 1: a genius. The man who renounces the pleasure of the world,
• 3:16:03
  Speaker 1: who avoids popularity and fame, and who works in obscurity
• 3:16:07
  Speaker 1: and thinks in solitude for the accomplishment of a lofty
• 3:16:10
  Speaker 1: ideal for the human race, becomes a seer and a prophet.
• 3:16:15
  Speaker 1: He who silently sweetens his heart, who attunes his mind
• 3:16:19
  Speaker 1: to that which is pure and beautiful and good, who,
• 3:16:22
  Speaker 1: in long hours of lonely contemplation, strives to reach the
• 3:16:26
  Speaker 1: central in eternal heart of things, brings himself in touch
• 3:16:30
  Speaker 1: with the inaudible harmonies of being, opens himself for the
• 3:16:34
  Speaker 1: reception of the cosmic song, and becomes at last a
• 3:16:39
  Speaker 1: singer and a poet. And so with all genius it
• 3:16:43
  Speaker 1: is the child of Solitude, a very simple hearted child,
• 3:16:47
  Speaker 1: wide eyed and listening and beautiful, yet withal to the
• 3:16:50
  Speaker 1: noise enamored world in incomprehensible mystery of which it is
• 3:16:55
  Speaker 1: only now and then a glimpse from beyond the well
• 3:16:58
  Speaker 1: guarded portals of sel in man's self arise august anticipations, symbols,
• 3:17:05
  Speaker 1: types of a dim splendor ever on before. In that
• 3:17:09
  Speaker 1: eternal circle, life pursues Saint Paul, the cruel persecutor and
• 3:17:14
  Speaker 1: blind bigot, after spending three years alone in the desert,
• 3:17:18
  Speaker 1: comes forth a loving apostle, an inspired seer, Gaetamas Sidahartha,
• 3:17:25
  Speaker 1: the man of the world, after six years in the
• 3:17:27
  Speaker 1: forest of lonely struggle with his passions and intense meditation
• 3:17:32
  Speaker 1: upon the deep mysteries of his nature, becomes Buddha, the
• 3:17:36
  Speaker 1: Enlightened One, the embodiment of calm, serene wisdom, to whom
• 3:17:40
  Speaker 1: a heart thirsty world turns to refreshing waters of immortality.
• 3:17:45
  Speaker 1: Lao Tazu, an ordinary citizen filling a worldly office in
• 3:17:50
  Speaker 1: his search for knowledge, courts solitude and discovers the Tao,
• 3:17:55
  Speaker 1: the supreme reason, by virtue of which he becomes a
• 3:17:58
  Speaker 1: world teacher. Jesus the unlettered carpenter, after many years of
• 3:18:04
  Speaker 1: solitary communion upon the mountains, with the unfailing love and wisdom,
• 3:18:09
  Speaker 1: comes forth a blessed savior of mankind. Even after they
• 3:18:13
  Speaker 1: had attained and had scaled the lofty heights of divine knowledge,
• 3:18:18
  Speaker 1: these great souls were much alone and retired frequently for
• 3:18:21
  Speaker 1: brief seasons of solitude. The greatest man will fall from
• 3:18:26
  Speaker 1: his moral height and lose his influence if he neglects
• 3:18:29
  Speaker 1: that renewal of power which can only be obtained in solitude.
• 3:18:34
  Speaker 1: These masters attained their power by consciously harmonizing their thoughts
• 3:18:38
  Speaker 1: and lives with the creative energies within themselves, and by
• 3:18:42
  Speaker 1: transcending individuality and sinking their petty personal will into the
• 3:18:47
  Speaker 1: universal will. They became masters of creative thought and stand
• 3:18:52
  Speaker 1: as the loftiest instruments for the outer working of cosmic evolution.
• 3:18:57
  Speaker 1: And this is not miraculous, It is a matter of law.
• 3:19:01
  Speaker 1: It is not mysterious, except in so far as law
• 3:19:03
  Speaker 1: is mysterious. Every man becomes a creative master in so
• 3:19:08
  Speaker 1: far as he subordinate himself to the universally good and true.
• 3:19:13
  Speaker 1: Every poet, painter, saint, and sage is the mouthpiece of
• 3:19:17
  Speaker 1: the eternal. The perfection of the message varies with the
• 3:19:21
  Speaker 1: measure of individual selflessness. In so far as self intervenes,
• 3:19:26
  Speaker 1: the distinctness of the work and message becomes blurred. Perfect
• 3:19:30
  Speaker 1: selflessness is the acme of genius. The consummation of power.
• 3:19:36
  Speaker 1: Such self abdignation can only be begun, pursued, and completed
• 3:19:40
  Speaker 1: in solitude. A man cannot gather together and concentrate his
• 3:19:45
  Speaker 1: spiritual forces when he is engaged in spending those forces
• 3:19:49
  Speaker 1: in worldly activities. And although after power is attained the
• 3:19:53
  Speaker 1: balance of forces can be maintained under all circumstances, even
• 3:19:58
  Speaker 1: in the midst of antagonists throng, such power is only
• 3:20:02
  Speaker 1: secured after many years of frequent and habitual solitude. Man's
• 3:20:07
  Speaker 1: true home is in the great silence. This is the
• 3:20:11
  Speaker 1: source of all that is real and abiding within him.
• 3:20:14
  Speaker 1: His present nature, however, is dual, and outer activities are necessary.
• 3:20:20
  Speaker 1: Neither entire solitude nor entire action is the true life
• 3:20:23
  Speaker 1: in the world. But that is the true life, which
• 3:20:26
  Speaker 1: gathers in solitude, strength and wisdom to rightly perform the
• 3:20:32
  Speaker 1: activities of life. And as a man returns to his
• 3:20:35
  Speaker 1: home in the evening, weary from labour, for that sweet
• 3:20:39
  Speaker 1: rest and refreshment which will prepare him for another day's toil,
• 3:20:44
  Speaker 1: so must he would not break down in the labour
• 3:20:46
  Speaker 1: of life, come away from the noise and toil of
• 3:20:49
  Speaker 1: the world's great workshop, and rest for brief periods in
• 3:20:53
  Speaker 1: his abiding home in the silence. He who does this,
• 3:20:58
  Speaker 1: spending some portion of each day in the sacred and
• 3:21:00
  Speaker 1: purposeful solitude, will become strong and useful and blessed. Solitude
• 3:21:07
  Speaker 1: is for the strong, for those who are ready to
• 3:21:09
  Speaker 1: become strong. When a man is becoming great, he becomes solitary.
• 3:21:14
  Speaker 1: He goes in solitude to seek, and not which he seeks,
• 3:21:18
  Speaker 1: he finds. For there is a way to all knowledge,
• 3:21:21
  Speaker 1: all wisdom, all truth, all power, and the way is
• 3:21:26
  Speaker 1: forever open. But it lies through soundless solitudes and the
• 3:21:30
  Speaker 1: unexplored silences of man's being standing alone by all means
• 3:21:38
  Speaker 1: used to be alone. Salute thyself, see what thy soul
• 3:21:42
  Speaker 1: doth wear George Herbert, he that has light within his
• 3:21:47
  Speaker 1: own clear breast may sit in the center and enjoy
• 3:21:51
  Speaker 1: bright day Milton. In the life of blessedness, self reliance
• 3:21:58
  Speaker 1: is of the utmost importance. If there is no peace,
• 3:22:02
  Speaker 1: there must be strength. If there is to be security,
• 3:22:06
  Speaker 1: there must be stability. If there is to be lasting joy,
• 3:22:10
  Speaker 1: there must be no leaning upon things which at any
• 3:22:13
  Speaker 1: moment may be snatched away forever. A man does not
• 3:22:16
  Speaker 1: commence to truly live until he finds an immovable center
• 3:22:20
  Speaker 1: within himself on which to stand, by which to regulate
• 3:22:24
  Speaker 1: his life, and from which to draw his peace. If
• 3:22:28
  Speaker 1: he trusts to that which fluctuates, he will also fluctuate.
• 3:22:32
  Speaker 1: If he leans upon that which may be withdrawn, he
• 3:22:35
  Speaker 1: will fall and be bruised. If he looks for satisfaction
• 3:22:39
  Speaker 1: imperishable accumulations, he will starve for happiness in the midst
• 3:22:44
  Speaker 1: of plenty. Let a man learn to stand alone, looking
• 3:22:48
  Speaker 1: to no one for support, expecting no favors, craving no
• 3:22:53
  Speaker 1: personal advantages, not begging nor complaining, not craving nor regretting,
• 3:22:58
  Speaker 1: but relying upon the truth within himself, deriving his satisfaction
• 3:23:03
  Speaker 1: and comfort from the integrity of his own heart. If
• 3:23:07
  Speaker 1: a man can find no peace within himself, where shall
• 3:23:10
  Speaker 1: he find it? If he dreads to be alone with himself,
• 3:23:13
  Speaker 1: what steadfastness shall he find in company? If he can
• 3:23:17
  Speaker 1: find no joy in communion with his own thoughts, how
• 3:23:20
  Speaker 1: shall he escape misery in his contact with others. The
• 3:23:24
  Speaker 1: man who has yet found nothing within himself upon which
• 3:23:27
  Speaker 1: to stand, will nowhere find a place of constant rest.
• 3:23:32
  Speaker 1: Men everywhere are deluded by the superstition that their happiness
• 3:23:36
  Speaker 1: rests with other people and with outward things, and as
• 3:23:39
  Speaker 1: a result they live in continual disappointments, regrets, and lamentations.
• 3:23:44
  Speaker 1: The man who does not look for happiness to any
• 3:23:47
  Speaker 1: others or to external things, but finds within himself its
• 3:23:51
  Speaker 1: inexhaustible source, will be self contained and serene under all circumstances,
• 3:23:56
  Speaker 1: and will never become the helpless victim of misery and greed.
• 3:24:00
  Speaker 1: The man who looks to others for support, who measures
• 3:24:04
  Speaker 1: his happiness by the conduct of others and not by
• 3:24:06
  Speaker 1: his own, who depends upon their co operation for his
• 3:24:09
  Speaker 1: peace of mind. Such a man has no spiritual foothold.
• 3:24:14
  Speaker 1: His mind is tossed hither and thither with the continual
• 3:24:17
  Speaker 1: changes going on around him, and he lives in that
• 3:24:21
  Speaker 1: ceaseless ebb and flow of the spirits, which is wretchedness
• 3:24:25
  Speaker 1: and unrest. He is a spiritual cripple, and has yet
• 3:24:29
  Speaker 1: to learn how to maintain his mental center of gravity,
• 3:24:32
  Speaker 1: and so go without the aid of crutches. As a
• 3:24:36
  Speaker 1: child learns to walk in order to go about from
• 3:24:38
  Speaker 1: place to place of itself strong and unaided, so should
• 3:24:42
  Speaker 1: a man learn to stand alone, to judge and think
• 3:24:45
  Speaker 1: and act for himself, and to choose in the strength
• 3:24:49
  Speaker 1: of his own mind the oath way which he should
• 3:24:52
  Speaker 1: walk without his change and decay, and insecurity. Within is
• 3:24:57
  Speaker 1: all surety and blessedness. The and soul is sufficient of itself.
• 3:25:02
  Speaker 1: Where the need is there, the abundant supply. Your eternal
• 3:25:06
  Speaker 1: dwelling place is within. Go there and take possession of
• 3:25:10
  Speaker 1: your mansion. There you are a king. Everywhere you are
• 3:25:14
  Speaker 1: a vassal. Be contended that others shall manage or mismanage
• 3:25:18
  Speaker 1: their own little kingdom, And see to it that you
• 3:25:20
  Speaker 1: reign strongly over your own. Your entire well being in
• 3:25:25
  Speaker 1: the well being of the whole world lies there. You
• 3:25:28
  Speaker 1: have a conscience, follow it. You have a mind clarify it.
• 3:25:33
  Speaker 1: You have judgment, use and improve it. You have a will,
• 3:25:37
  Speaker 1: employ and strengthen it. You have knowledge, increase it. There
• 3:25:42
  Speaker 1: is a light within your soul. Watch it, tend it,
• 3:25:46
  Speaker 1: encourage it, shield it from the winds of passion, and
• 3:25:50
  Speaker 1: help it to burn with a steadier and even steadier radiance.
• 3:25:54
  Speaker 1: Leave the world and come back to yourself. Think as
• 3:25:57
  Speaker 1: a man, Act as a man, Live as a man.
• 3:26:01
  Speaker 1: Be rich in yourself, Be complete in yourself. Find the
• 3:26:06
  Speaker 1: abiding center within you, and obey it. The earth is
• 3:26:09
  Speaker 1: maintaining its orbit by its obedience to its center the sun.
• 3:26:14
  Speaker 1: Obey the center of light that is within you. Let
• 3:26:17
  Speaker 1: others call it darkness if they will. You are responsible
• 3:26:20
  Speaker 1: for yourself. Are accountable to yourself. Therefore, rely upon yourself.
• 3:26:26
  Speaker 1: If you fear yourself, who will place confidence in you?
• 3:26:30
  Speaker 1: If you are untrue to yourself, where shall you find
• 3:26:33
  Speaker 1: the sweet satisfaction of truth. The great man stands alone
• 3:26:37
  Speaker 1: in the simple dignity of independent manhood. He pursues his
• 3:26:41
  Speaker 1: own path fearlessly and does not apologize or beg leave.
• 3:26:46
  Speaker 1: Criticism and applause are no more to him than dust
• 3:26:49
  Speaker 1: upon his coat, of which he shakes himself free. He
• 3:26:52
  Speaker 1: is not guided by the changing opinions of men, but
• 3:26:56
  Speaker 1: guides himself by the light of his own mind. Other
• 3:26:59
  Speaker 1: Men ardor away their manhood for messes of flattery or fashion.
• 3:27:04
  Speaker 1: Until you can stand alone looking for guidance, neither to
• 3:27:08
  Speaker 1: spirits nor mortals, gods nor men, but guiding yourself by
• 3:27:12
  Speaker 1: the light of truth within you. You are not unfettered
• 3:27:16
  Speaker 1: and free, not altogether blessed. But do not mistake pride
• 3:27:20
  Speaker 1: for self reliance. To attempt to stand upon the crumbling
• 3:27:24
  Speaker 1: foundation of pride is to be already fallen. No man
• 3:27:28
  Speaker 1: depends upon others more than the proud man. He drinks
• 3:27:32
  Speaker 1: in their approbation and resents their censure. He mistakes flattery
• 3:27:36
  Speaker 1: for sound judgment, and is most easily heard or pleased
• 3:27:40
  Speaker 1: by the opinions of others. His happiness is entirely in
• 3:27:44
  Speaker 1: the hands of others. But the self reliant man stands
• 3:27:48
  Speaker 1: not upon personal pride, but on an abiding law, principle,
• 3:27:53
  Speaker 1: ideal reality within himself. Upon this he poises himself, refusing
• 3:27:59
  Speaker 1: to be swept from his strong foothold, either by the
• 3:28:02
  Speaker 1: waves of passion within or the storms of opinion without.
• 3:28:06
  Speaker 1: But should he at any time lose his balance, he
• 3:28:09
  Speaker 1: quickly regains himself and is fully restored. His happiness is
• 3:28:14
  Speaker 1: entirely in his own hands. Find your center of balance
• 3:28:18
  Speaker 1: and succeed in standing alone. And whatever your work in
• 3:28:21
  Speaker 1: life may be, you will succeed. You will accomplish what
• 3:28:25
  Speaker 1: you set your mind upon. For the truly self reliant
• 3:28:28
  Speaker 1: man is the invincible man. But though you do not
• 3:28:31
  Speaker 1: rely upon others, learn of them. Never cease to increase
• 3:28:35
  Speaker 1: in knowledge, and be ever ready to receive that which
• 3:28:39
  Speaker 1: is good and useful. You cannot have too much humility.
• 3:28:43
  Speaker 1: The most self reliant men are the most humble. No aristocrat,
• 3:28:47
  Speaker 1: no prince born to the purple, can begin to compare
• 3:28:51
  Speaker 1: with the self respect of the saint. Why is he
• 3:28:54
  Speaker 1: lowly but that he knows that he can well afford it,
• 3:28:58
  Speaker 1: resting on the largness of God in him. Learn of
• 3:29:02
  Speaker 1: all men, and especially of the masters of truth, But
• 3:29:05
  Speaker 1: do not lose your hold upon the truth that the
• 3:29:08
  Speaker 1: ultimate guidance is in yourself. A master can say, here
• 3:29:12
  Speaker 1: is the path, but he can neither compel you to
• 3:29:16
  Speaker 1: walk it, nor can walk it for you. You must
• 3:29:19
  Speaker 1: put forth your own efforts, must achieve by your own strength,
• 3:29:23
  Speaker 1: must make his truth your truth. By your own unaided exertions.
• 3:29:28
  Speaker 1: You must implicitly trust yourself. This thing is God. To
• 3:29:33
  Speaker 1: be man with thy might, to grow great in the
• 3:29:36
  Speaker 1: strength of thy spirit, and live out thy life as
• 3:29:40
  Speaker 1: the light. You are to be the master of yourself,
• 3:29:44
  Speaker 1: lord over yourself, not fawning and imitating, but doing your
• 3:29:49
  Speaker 1: work as a living, vital portion of the universe, giving
• 3:29:53
  Speaker 1: love but not expecting it, giving sympathy but not craving
• 3:29:56
  Speaker 1: for it, giving aid but not depending upon it. If
• 3:30:00
  Speaker 1: men should censure your work, heed them not. If suffice
• 3:30:04
  Speaker 1: that your work be true, rest you in this sufficiency.
• 3:30:09
  Speaker 1: Do not ask will my work please? But rather is
• 3:30:13
  Speaker 1: it real? If your work be true, the criticism of
• 3:30:17
  Speaker 1: men cannot touch it. If it be false, their disapproval
• 3:30:21
  Speaker 1: will not slay it quicker than it will die of itself.
• 3:30:25
  Speaker 1: The words and acts of truth cannot pass away until
• 3:30:28
  Speaker 1: their work is fully accomplished. The words and acts of
• 3:30:32
  Speaker 1: error cannot remain, for they have no work to do.
• 3:30:35
  Speaker 1: Criticism and resentment are alike superfluous. Free yourself from the
• 3:30:40
  Speaker 1: self imposed tyranny of slavish dependence and stand alone, not
• 3:30:45
  Speaker 1: as an isolated unit, but as a sympathetic portion of
• 3:30:48
  Speaker 1: the whole, find the joy that results from well earned freedom,
• 3:30:52
  Speaker 1: the peace that flows from wise self possession, the blessedness
• 3:30:56
  Speaker 1: that inheres in its native strength. Honor to him who
• 3:31:00
  Speaker 1: self complete. If lone carves to the grave one pathway,
• 3:31:05
  Speaker 1: all his own, and heeding not that men may think
• 3:31:08
  Speaker 1: or say asks, but his soul. If doubtful of the
• 3:31:12
  Speaker 1: way understanding the simple laws of life, watch narrowly the
• 3:31:17
  Speaker 1: demonstration of a truth its birth, and you trace back
• 3:31:21
  Speaker 1: the effelence to its spring and source within us, browning.
• 3:31:28
  Speaker 1: More is the treasure of law than gems, sweeter than
• 3:31:31
  Speaker 1: comb its sweetness, its delights, delightful past. Compare the light
• 3:31:38
  Speaker 1: of Asia. Walking those byways which I have so far
• 3:31:42
  Speaker 1: pointed out, resting in their beauty, and drinking in their blessedness.
• 3:31:47
  Speaker 1: The pilgrim along life's broad highway will in due time
• 3:31:51
  Speaker 1: come to one wherein his last burden will fall from him,
• 3:31:55
  Speaker 1: where all his weariness will pass away, where he will
• 3:31:58
  Speaker 1: drink of light hearted liberty and rest in perpetual peace.
• 3:32:03
  Speaker 1: And this most blessed of spiritual byways, the richest source
• 3:32:07
  Speaker 1: of strength and comfort, I call the right understanding of
• 3:32:10
  Speaker 1: the simple laws of life. He who comes to it
• 3:32:14
  Speaker 1: leaves behind all lack and longing, all doubt and perplexity,
• 3:32:19
  Speaker 1: all sorrow and uncertainty. He lives in the fullness of satisfaction,
• 3:32:24
  Speaker 1: in light and knowledge, in gladness and surety. He who
• 3:32:28
  Speaker 1: comprehends the utter simplicity of life, who obeys its laws,
• 3:32:32
  Speaker 1: and does not step aside into the dark paths in
• 3:32:35
  Speaker 1: complex mazes of selfish desire, stands where no harm can
• 3:32:39
  Speaker 1: reach him, where no enemy can lay him low, and
• 3:32:43
  Speaker 1: he doubts desires and sorrows. No more doubt ends where
• 3:32:48
  Speaker 1: reality begins, painful desire ceases, where the fullness of joy
• 3:32:53
  Speaker 1: is perpetual and complete, And when the unfailing and eternal
• 3:32:57
  Speaker 1: good is realized, what room is there for so sorrow.
• 3:33:01
  Speaker 1: Human life, when rightly lived, is simple, with a beautiful simplicity.
• 3:33:05
  Speaker 1: But it is not rightly lived while it is bound
• 3:33:08
  Speaker 1: to a complexity of lust, desires, and wants. These are
• 3:33:11
  Speaker 1: not the real life, but the burning, fever and painful
• 3:33:15
  Speaker 1: disease which originate in an unenlightened condition of mind. The
• 3:33:19
  Speaker 1: curtailing of one's desires is the beginning of wisdom. Their
• 3:33:24
  Speaker 1: entire mastery is its consummation. This is so because life
• 3:33:28
  Speaker 1: is bounded by law, and being inseparable from law, life
• 3:33:32
  Speaker 1: has no need that is not already supplied. Now, lust
• 3:33:36
  Speaker 1: or desire is not need but a rebellious superfluity, and
• 3:33:41
  Speaker 1: as such it leads to deprivation and misery. The prodigal son,
• 3:33:46
  Speaker 1: while in his father's house, not only had all he required,
• 3:33:50
  Speaker 1: but was surrounded by superabundance. Desire was not necessary because
• 3:33:55
  Speaker 1: all things were at hand. But when desire entered his heart,
• 3:33:59
  Speaker 1: he went into to a far country and began to
• 3:34:02
  Speaker 1: be in want. And it was only when he became
• 3:34:05
  Speaker 1: reduced to the utmost extremity of starvation that he turned
• 3:34:09
  Speaker 1: with longing towards his father's home. This parable is symbolical
• 3:34:13
  Speaker 1: of the evolution of the individual and the race man
• 3:34:17
  Speaker 1: has come into such a complexity of cravings that he
• 3:34:20
  Speaker 1: lives in continual discomfort, dissatisfaction, want, and pain, and his
• 3:34:25
  Speaker 1: only cure lies in a return to the father's home,
• 3:34:28
  Speaker 1: that is, to actual living, or being as distinguished from desiring.
• 3:34:34
  Speaker 1: But a man does not do this until he is
• 3:34:36
  Speaker 1: reduced to the last extremity of spiritual starvation. He has
• 3:34:40
  Speaker 1: then reaped the experience of pain and sorrow as the
• 3:34:44
  Speaker 1: result of desire and looks back with longing towards the
• 3:34:47
  Speaker 1: true life of peace and plenty. And so he turns
• 3:34:50
  Speaker 1: round and begins his toilsome journey back towards home, towards
• 3:34:55
  Speaker 1: that rich life of simple being, wherein is emancipation from
• 3:34:59
  Speaker 1: the thrall and fever and hunger of desire. And this
• 3:35:03
  Speaker 1: longing for the true life, for truth reality should not
• 3:35:08
  Speaker 1: be confunded with desire. It is an aspiration. Desire is
• 3:35:13
  Speaker 1: the craving for possession. Aspiration is the hunger of the
• 3:35:16
  Speaker 1: heart for peace. The craving for things leads ever farther
• 3:35:20
  Speaker 1: and farther from peace, and not only ends in deprivation,
• 3:35:25
  Speaker 1: but is in itself a state of perpetual want until
• 3:35:29
  Speaker 1: it comes to an end. Rest satisfaction is an impossibility.
• 3:35:35
  Speaker 1: The hunger for things can never be satisfied, but the
• 3:35:38
  Speaker 1: hunger for peace can, and the satisfaction of peace is
• 3:35:42
  Speaker 1: found and fully possessed. When all selfish desire is abandoned,
• 3:35:48
  Speaker 1: then there is a fullness of joy, abounding plenty and
• 3:35:51
  Speaker 1: rich and complete blessedness. In this supremely blessed state, life
• 3:35:57
  Speaker 1: is comprehended in its perfect symmetry and simplicity city and
• 3:36:00
  Speaker 1: the acme of power and usefulness is attained. Then even
• 3:36:05
  Speaker 1: the hunger for peace ceases, for peace becomes the normal condition,
• 3:36:09
  Speaker 1: is fully possessed, constant, and never varying. Men immersed in
• 3:36:14
  Speaker 1: desire ignorantly imagine that the conquest of desire leads to inactivity,
• 3:36:20
  Speaker 1: loss of power, and lifelessness. Instead, it leads to highly
• 3:36:25
  Speaker 1: concentrated activity, to the full employment of power, and to
• 3:36:29
  Speaker 1: a life so rich, so glorious, and so abundantly blessed
• 3:36:34
  Speaker 1: as to be incomprehensible to those who hunger for pleasures
• 3:36:37
  Speaker 1: and possessions of this life. Only can it be said,
• 3:36:42
  Speaker 1: here are no sounds of discord, no profane or senseless
• 3:36:46
  Speaker 1: gossip of unworthy things, only the songs of chisels and
• 3:36:50
  Speaker 1: of pens, of busy brushes, and ecstatic strains of souls
• 3:36:55
  Speaker 1: surcharged with music most divine. Here is no idle sorrow,
• 3:37:00
  Speaker 1: no poor grief for any day or object left behind,
• 3:37:05
  Speaker 1: for time is counted precious. And herein is such complete
• 3:37:09
  Speaker 1: abandonment of self that tears turn into rainbows and enhance
• 3:37:14
  Speaker 1: the beauty of the land where all is fair. When
• 3:37:17
  Speaker 1: a man is rescued from selfish desire. His mind is unencumbered,
• 3:37:21
  Speaker 1: and he is free to work for humanity, no longer
• 3:37:24
  Speaker 1: racing after those gratifications which will leave him hungry. Still,
• 3:37:29
  Speaker 1: all his powers are at his immediate command. Seeking no rewards,
• 3:37:33
  Speaker 1: he can concentrate all his energies upon the faultless completion
• 3:37:38
  Speaker 1: of his duties, and so accomplish all things and fulfill
• 3:37:42
  Speaker 1: all righteousness. The fully enlightened and fully blessed man is
• 3:37:47
  Speaker 1: not prompted to action be desire, but works from knowledge.
• 3:37:51
  Speaker 1: The man of desire needs the promise of reward to
• 3:37:54
  Speaker 1: urge him to action. He is a child working for
• 3:37:57
  Speaker 1: the possession of a toy. But the man of knowledge,
• 3:38:01
  Speaker 1: living in the fullness of life and power, can at
• 3:38:04
  Speaker 1: any moment bring his energies into requisition for the accomplishment
• 3:38:08
  Speaker 1: of that which is necessary. He is spiritually a full
• 3:38:12
  Speaker 1: grown man. For him all rewards have ceased to him,
• 3:38:16
  Speaker 1: All occurrences are good. He lives always in complete satisfaction.
• 3:38:21
  Speaker 1: Such a man has attained to life and his delight,
• 3:38:25
  Speaker 1: and it is a sweet, perpetual and never failing delight.
• 3:38:29
  Speaker 1: Is in obedience to the simple demands of exact and
• 3:38:32
  Speaker 1: never failing law. But this life of supreme blessedness is
• 3:38:36
  Speaker 1: an end, and the pilgrim who is striving towards it,
• 3:38:40
  Speaker 1: the prodigal returning to it, must travel hither and employ
• 3:38:44
  Speaker 1: means to get there. He must pass through the country
• 3:38:47
  Speaker 1: of his animal desires, disentangling himself from their intricacies, simplifying them,
• 3:38:54
  Speaker 1: overcoming them. This is the way, and he has no enemies,
• 3:38:59
  Speaker 1: but what spring within himself. At first, the way seems hard,
• 3:39:03
  Speaker 1: because blinded by desire, he does not perceive the simple
• 3:39:07
  Speaker 1: structure of life, and its laws are hidden from him.
• 3:39:11
  Speaker 1: But as he becomes more simple in his mind, the
• 3:39:14
  Speaker 1: direct laws of life become unfolded to his spiritual perception,
• 3:39:18
  Speaker 1: and at once the point is reached where these laws
• 3:39:21
  Speaker 1: begin to be understood and obeyed. Then the way becomes
• 3:39:25
  Speaker 1: plain and easy. There is no more uncertainty in darkness,
• 3:39:29
  Speaker 1: but all is seen in the clear light of knowledge.
• 3:39:32
  Speaker 1: It will help to accelerate the progress of the searcher
• 3:39:35
  Speaker 1: for the true and blessed life if we now turn
• 3:39:38
  Speaker 1: to a consideration of some of these simple laws, which
• 3:39:41
  Speaker 1: are rigidly mathematical in their operations. The elementary laws never
• 3:39:46
  Speaker 1: apologize all life is one, though it has a diversity
• 3:39:51
  Speaker 1: of manifestations. All law is one, but it is applicable
• 3:39:57
  Speaker 1: and operative in a variety of ways. There is not
• 3:40:00
  Speaker 1: one law for matter and another for mind, not one
• 3:40:03
  Speaker 1: for the material and visible and another for the spiritual
• 3:40:07
  Speaker 1: and invisible. There is the same law throughout. There is
• 3:40:11
  Speaker 1: not one kind of logic for the world and another
• 3:40:14
  Speaker 1: for the spirit, but the same logic is applicable to both.
• 3:40:19
  Speaker 1: Men faithfully and with unerring worldly wisdom observe certain laws
• 3:40:24
  Speaker 1: or rules of action in material things, knowing that to
• 3:40:27
  Speaker 1: ignore disobey them would be great folly on their part,
• 3:40:31
  Speaker 1: ending in disaster for themselves and confusion for society in
• 3:40:34
  Speaker 1: the state. But they err in supposing and believing that
• 3:40:38
  Speaker 1: the same rules do not apply to spiritual things, and
• 3:40:41
  Speaker 1: thereby suffer for their ignorance and disobedience. It is a
• 3:40:45
  Speaker 1: law on worldly things that a man shall support himself,
• 3:40:49
  Speaker 1: that he shall earn a living, and that he that
• 3:40:52
  Speaker 1: will not work, neither shall he eat. Men observe this law,
• 3:40:57
  Speaker 1: recognizing its justice and goodness, and so earn the necessary
• 3:41:01
  Speaker 1: material sustenance. But in spiritual things, men, broadly speaking, deny
• 3:41:07
  Speaker 1: and ignore the operation of this law. They think that
• 3:41:11
  Speaker 1: while it is absolutely just that a man should earn
• 3:41:15
  Speaker 1: his material bread, and that the man who shirks this
• 3:41:18
  Speaker 1: law should wander in rags and want. It is right
• 3:41:21
  Speaker 1: that they should beg for their spiritual bread. Think it
• 3:41:24
  Speaker 1: to be just that they should receive all spiritual blessings
• 3:41:27
  Speaker 1: without either deserving or attempting to earn them. The result
• 3:41:32
  Speaker 1: is that most men wander in spiritual beggary and want,
• 3:41:35
  Speaker 1: that is, in suffering and sorrow, deprived of spiritual sustenance
• 3:41:40
  Speaker 1: of joy and knowledge and peace. If you are in
• 3:41:45
  Speaker 1: need of any worldly thing food, clothing, furniture, or other necessity,
• 3:41:51
  Speaker 1: you do not beg of the storekeeper to give it
• 3:41:53
  Speaker 1: to you. You ask the price of it, pay for
• 3:41:56
  Speaker 1: it with your money, and then it becomes your own.
• 3:41:59
  Speaker 1: You recognize the perfect justice in giving an equivalent for
• 3:42:02
  Speaker 1: what you receive, and would not wish it to be otherwise.
• 3:42:06
  Speaker 1: The same just law prevails in spiritual things. If you
• 3:42:10
  Speaker 1: are in need of any spiritual thing, joy, assurance, peace,
• 3:42:14
  Speaker 1: or what else soever, you can only come into full
• 3:42:18
  Speaker 1: possession of it by giving an equivalent. You must pay
• 3:42:21
  Speaker 1: the price for it, as you must give a portion
• 3:42:24
  Speaker 1: of your material substance for a worldly thing. So you
• 3:42:27
  Speaker 1: must give a portion of your immaterial substance for a
• 3:42:31
  Speaker 1: spiritual thing. You must yield up some passion or lust,
• 3:42:35
  Speaker 1: or vanity or indulgence before that spiritual possession can be yours.
• 3:42:40
  Speaker 1: The miser who clings to his money and will not
• 3:42:43
  Speaker 1: give up any of it because of the pleasure which
• 3:42:46
  Speaker 1: its possession affords him cannot have any of the material
• 3:42:49
  Speaker 1: comforts of life. He lives in continual want and discomfort
• 3:42:54
  Speaker 1: in spite of all his wealth. The man who will
• 3:42:57
  Speaker 1: not give up his passions, who clings to anger, unkindness, sensuality, pride, vanity,
• 3:43:04
  Speaker 1: self indulgence for the momentary pleasure which their gratification affords him,
• 3:43:09
  Speaker 1: is a spiritual miser. He cannot have any spiritual comforts
• 3:43:14
  Speaker 1: and suffers continual spiritual want and uneasiness in spite of
• 3:43:19
  Speaker 1: the wealth of worldly pleasures which he fondly hugs and
• 3:43:22
  Speaker 1: refuses to give up. The man who is wise and
• 3:43:25
  Speaker 1: worldly things neither begs nor steals, but labors and purchases,
• 3:43:30
  Speaker 1: and the world honors him for his uprightness. The man
• 3:43:34
  Speaker 1: who is wise and spiritual things neither begs nor steals,
• 3:43:38
  Speaker 1: but labors in his own inner world and purchases his
• 3:43:41
  Speaker 1: spiritual possessions him the whole universe honors for his righteousness.
• 3:43:47
  Speaker 1: It is another law in worldly things that a man
• 3:43:50
  Speaker 1: who engages himself to another in any form of employment
• 3:43:54
  Speaker 1: shall be content with the wages upon which he agreed.
• 3:43:57
  Speaker 1: If at the end of his week's work, and on
• 3:43:59
  Speaker 1: receiving his wages, he were to ask his employer for
• 3:44:02
  Speaker 1: a larger sum, pleading that though he could not justly
• 3:44:06
  Speaker 1: claim it and did not really deserve it, yet he
• 3:44:09
  Speaker 1: expected it, he would not only not receive the larger sum,
• 3:44:13
  Speaker 1: but would doubtless be discharged from his post. Yet, in
• 3:44:17
  Speaker 1: spiritual things, men do not think it to be either
• 3:44:20
  Speaker 1: foolish or selfish to ask for those blessings spiritual wages
• 3:44:25
  Speaker 1: upon which they never agreed, for which they never labored,
• 3:44:28
  Speaker 1: and which they do not deserve. Every man gets from
• 3:44:32
  Speaker 1: the law of the universe that upon which he agrees
• 3:44:35
  Speaker 1: and for which he works, no more, no less, And
• 3:44:39
  Speaker 1: he is continually entering into agreements with the supreme Law,
• 3:44:43
  Speaker 1: the Master of the universe. For every thought and act
• 3:44:47
  Speaker 1: which he gives, he receives its just equivalent. For all
• 3:44:51
  Speaker 1: work done in the form of deeds, he receives the
• 3:44:54
  Speaker 1: wages due to him. Knowing this, the enlightened man is
• 3:44:58
  Speaker 1: always content, always satisfied, and in perfect peace, knowing that
• 3:45:03
  Speaker 1: whatever he receives, be it that men call misfortune or
• 3:45:07
  Speaker 1: good fortune, he has earned. The great Law never cheats
• 3:45:12
  Speaker 1: any man of his just due. But it says to
• 3:45:14
  Speaker 1: the railer and the complainer, friend, didst thou not agree
• 3:45:19
  Speaker 1: with me for a penny a day? Again? If a
• 3:45:22
  Speaker 1: man would grow rich in worldly goods, he must economize
• 3:45:26
  Speaker 1: and husband his financial resources until he has accumulated sufficient
• 3:45:30
  Speaker 1: capital to invest in some branch of industry. Then he
• 3:45:34
  Speaker 1: must judiciously invest his little store of capital, neither holding
• 3:45:38
  Speaker 1: it too tightly nor letting it go carelessly. He thus
• 3:45:42
  Speaker 1: increases both in worldly wisdom and worldly riches. The idle
• 3:45:47
  Speaker 1: spendthrift cannot grow rich. He is wasteful and riotous. He
• 3:45:52
  Speaker 1: who would grow rich in spiritual things must also economized
• 3:45:56
  Speaker 1: and husband his mental resources. He must cur or his
• 3:46:00
  Speaker 1: tongue in his impulses, not wasting his energy in idle gossip,
• 3:46:05
  Speaker 1: vain argument, or excesses of temper. In this way he
• 3:46:09
  Speaker 1: will accumulate a little store of wisdom, which is his
• 3:46:12
  Speaker 1: spiritual capital, and this he must send out into the
• 3:46:15
  Speaker 1: world for the good of others, and the more he
• 3:46:18
  Speaker 1: uses it, the richer he will become. Thus does a
• 3:46:22
  Speaker 1: man increase in both heavenly wisdom and heavenly riches. The
• 3:46:26
  Speaker 1: man who follows his blind impulses and desires, and does
• 3:46:30
  Speaker 1: not control and govern his mind is a spiritual spendthrift.
• 3:46:35
  Speaker 1: He can never become rich in divine things. It is
• 3:46:38
  Speaker 1: a physical law that if we would reach the summit
• 3:46:41
  Speaker 1: of a mountain, we must climb thither. The path must
• 3:46:44
  Speaker 1: be sought and then carefully followed, and the climber must
• 3:46:48
  Speaker 1: not give up and go back because of the labor
• 3:46:50
  Speaker 1: involved in the difficulties to be overcome, nor on account
• 3:46:54
  Speaker 1: of aching climes. Otherwise his object cannot be accomplished. And
• 3:46:59
  Speaker 1: this law is also spiritual. He who would reach the
• 3:47:02
  Speaker 1: high altitudes of moral or intellectual grandeur must climb thither
• 3:47:07
  Speaker 1: by his own efforts. He must seek out the pathway
• 3:47:11
  Speaker 1: and then assiduously follow it, not giving up and turning back,
• 3:47:15
  Speaker 1: but surmounting all difficulties and enduring for a time trials, temptations,
• 3:47:21
  Speaker 1: and heartaches, and at last he will stand upon the
• 3:47:23
  Speaker 1: glorious summit of moral perfection, the world of passion, temptation,
• 3:47:28
  Speaker 1: and sorrow beneath his feet, and the boundless heavens of
• 3:47:31
  Speaker 1: dignity stretching vast and silent above his head. If a
• 3:47:35
  Speaker 1: man would reach a distant city, or any place of destination,
• 3:47:40
  Speaker 1: he must travel. There is no law by which he
• 3:47:43
  Speaker 1: can be instantly transported there. He can only get there
• 3:47:47
  Speaker 1: by putting forth the necessary exertion. If he walks, he
• 3:47:51
  Speaker 1: will put forth great exertion, but it will cost him
• 3:47:54
  Speaker 1: nothing in money. If he drives or takes train, there
• 3:47:58
  Speaker 1: will be less actual labor, but he must pay in
• 3:48:01
  Speaker 1: money for which he has labored. To reach any place
• 3:48:04
  Speaker 1: requires labor. This cannot be avoided. It is law equally
• 3:48:10
  Speaker 1: so spiritually. He who would reach any spiritual destination, such
• 3:48:15
  Speaker 1: as purity, compassion, wisdom, or peace, must travel, and must
• 3:48:20
  Speaker 1: labor to get there. There is no law by which
• 3:48:23
  Speaker 1: he can suddenly be transported to any of these beautiful
• 3:48:26
  Speaker 1: spiritual cities. He must find the most direct route, and
• 3:48:30
  Speaker 1: then put forth the necessary labor, and at last he
• 3:48:33
  Speaker 1: will come to the end of his journey. These are
• 3:48:36
  Speaker 1: but a few of the many laws or manifestations of
• 3:48:39
  Speaker 1: the one great Law, which are to be understood applied
• 3:48:43
  Speaker 1: and obeyed before the full manhood and maturity of spiritual
• 3:48:47
  Speaker 1: life and blessedness can be attained. There is no worldly
• 3:48:51
  Speaker 1: or physical law which is not operative with equal exactness
• 3:48:55
  Speaker 1: in the spiritual realm, that is, the inner and invisible
• 3:48:59
  Speaker 1: world of manas man's beings. Just as physical things are
• 3:49:03
  Speaker 1: the shadows and types of spiritual realities, so worldly wisdom
• 3:49:07
  Speaker 1: is the reflected image of divine wisdom. All those simple
• 3:49:11
  Speaker 1: operations of human life in worldly things which men never
• 3:49:15
  Speaker 1: question but follow and obey implicitly because of their obvious
• 3:49:19
  Speaker 1: plainness and exactness obtain in spiritual things with the same
• 3:49:23
  Speaker 1: unerring accuracy. And when this is understood, and these laws
• 3:49:28
  Speaker 1: are as implicitly obeyed in spiritual as in worldly matters,
• 3:49:33
  Speaker 1: then has a man reached the firm standing ground of
• 3:49:36
  Speaker 1: exact knowledge. His sorrows are at an end, and he
• 3:49:40
  Speaker 1: can doubt no more. Life is involved uncompromising justice. Its
• 3:49:46
  Speaker 1: operations are simple, invincible logic. Law reigns forever, and the
• 3:49:51
  Speaker 1: heart of law is love. Favoritism and caprice are the
• 3:49:56
  Speaker 1: reverse of both law and love. The universe has no favorites.
• 3:50:01
  Speaker 1: It is supremely just and gives to every man his
• 3:50:04
  Speaker 1: rightful earnings. All is good because all his according to law,
• 3:50:09
  Speaker 1: and because all his according to law, man can find
• 3:50:13
  Speaker 1: the right way in life, and, having found it, can
• 3:50:16
  Speaker 1: rejoice and be glad. The Father of Jesus is the
• 3:50:20
  Speaker 1: unfailing good, which is embodied in the law of things.
• 3:50:24
  Speaker 1: No evil can happen to a good man, either in
• 3:50:26
  Speaker 1: life or death. Jesus recognized the good in his own
• 3:50:30
  Speaker 1: faith and exonerated all his persecutors from blame. No man,
• 3:50:35
  Speaker 1: he declared, taketh my life from me, but I lay
• 3:50:39
  Speaker 1: it down of myself. That is, he himself had brought
• 3:50:43
  Speaker 1: about his own end. He who has, by simplifying his
• 3:50:47
  Speaker 1: life and purifying his mind, arrived at an understanding of
• 3:50:52
  Speaker 1: the beautiful simplicity of being, perceives the unvarying operation of
• 3:50:56
  Speaker 1: law in all things, and knows the result of all
• 3:50:59
  Speaker 1: his life, thoughts and deeds upon himself in the world,
• 3:51:02
  Speaker 1: knows what effects are bound up with the mental causes
• 3:51:05
  Speaker 1: which he sets in motion. He then thinks and does
• 3:51:09
  Speaker 1: only those thoughts and deeds that are blessed in their inception,
• 3:51:13
  Speaker 1: blest in their growth, and blest in their completion, humbly
• 3:51:17
  Speaker 1: accepting the lawful results of all the deeds done. When
• 3:51:21
  Speaker 1: in a state of ignorance, he neither complains, nor fears,
• 3:51:24
  Speaker 1: nor questions, but is at rest in obedience, is perfectly
• 3:51:29
  Speaker 1: blest in his knowledge of the good law. The tissue
• 3:51:32
  Speaker 1: of our life to be we weave with colors all
• 3:51:35
  Speaker 1: our own. And in the field of destiny we reap
• 3:51:39
  Speaker 1: as we have sown. And if we reap as we
• 3:51:43
  Speaker 1: have sown, and take the dole we deal. The law
• 3:51:46
  Speaker 1: of pain is love alone. The wounding is to heal.
• 3:51:52
  Speaker 1: Happy endings. Such is the law which moves to righteousness,
• 3:51:57
  Speaker 1: which none at last can turn aside or sinday. The
• 3:52:01
  Speaker 1: heart of it is love, and the end of it
• 3:52:04
  Speaker 1: is peace and consummation. Sweet obey the light of Asia.
• 3:52:11
  Speaker 1: So haply, when thy task shall end, the wrong shall
• 3:52:14
  Speaker 1: lose itself and right, and all thy weak day sabbath
• 3:52:18
  Speaker 1: splend with the long sabbath of the light. Wittier life
• 3:52:26
  Speaker 1: has many happy endings because it has much that is
• 3:52:30
  Speaker 1: noble and pure and beautiful. Although there is much sin
• 3:52:33
  Speaker 1: and ignorance in the world, many tears, and much pain
• 3:52:37
  Speaker 1: and sorrow, there is also much purity and knowledge, many smiles,
• 3:52:41
  Speaker 1: and much healing and gladness. No pure thought, no unselfish
• 3:52:46
  Speaker 1: deed can fall short of its felicitous result, And every
• 3:52:51
  Speaker 1: such result is a happy consummation. A pleasant home is
• 3:52:55
  Speaker 1: a happy ending. A successful life is a happy ending.
• 3:53:00
  Speaker 1: The task well and faithfully done is a happy ending.
• 3:53:03
  Speaker 1: To be surrounded by kind friends is a happy ending.
• 3:53:07
  Speaker 1: A quarrel put away, grudges wiped out, unkind words confessed
• 3:53:12
  Speaker 1: and forgiven, friend restored to friend, These are all happy endings.
• 3:53:17
  Speaker 1: To find that which one has long and tediously sought,
• 3:53:21
  Speaker 1: to be restored from tears, to gladness, to awaken in
• 3:53:24
  Speaker 1: the bright sunlight, out of the painful nightmare of sin,
• 3:53:28
  Speaker 1: to strike after much searching, the heavenly way in life.
• 3:53:33
  Speaker 1: These are indeed blessed consummations. He who looks for finds
• 3:53:39
  Speaker 1: and enters the byways which I have indicated, will come
• 3:53:43
  Speaker 1: to this one without seeking it, for his whole life
• 3:53:47
  Speaker 1: will be filled with happy endings. He who begins right
• 3:53:51
  Speaker 1: and continues right does not need to desire and search
• 3:53:54
  Speaker 1: for felicitous results. They are already at hand. They follow
• 3:53:59
  Speaker 1: as a consequence. They are the certainties, the realities of life.
• 3:54:04
  Speaker 1: There are happy endings which belong solely to the material world,
• 3:54:08
  Speaker 1: These are transient, and they pass away. There are happy
• 3:54:13
  Speaker 1: endings which belong to the spiritual world. These are eternal,
• 3:54:17
  Speaker 1: and they do not pass away. Sweet are companionships, pleasures,
• 3:54:21
  Speaker 1: and material comforts, but they change and fade away. Sweeter
• 3:54:27
  Speaker 1: still are purity, wisdom, and the knowledge of truth, and
• 3:54:30
  Speaker 1: these never change nor fade away. Wherever a man in
• 3:54:34
  Speaker 1: this world can take his worldly possessions with him, but
• 3:54:38
  Speaker 1: he soon must part company with them. And if he
• 3:54:41
  Speaker 1: stands upon these alone, deriving all his happiness from them,
• 3:54:45
  Speaker 1: he will come to a spiritual ending of great emptiness
• 3:54:48
  Speaker 1: and want. But he who has attained to the possession
• 3:54:51
  Speaker 1: of spiritual things can never be deprived of his source
• 3:54:55
  Speaker 1: of happiness. He will never have to part company with it.
• 3:54:59
  Speaker 1: And wherever he goes in the whole universe, he will
• 3:55:02
  Speaker 1: carry his possessions with him. His spiritual end will be
• 3:55:05
  Speaker 1: the fullness of joy. Happy in the eternal happiness. Is
• 3:55:10
  Speaker 1: he who has come to that life form which the
• 3:55:13
  Speaker 1: thought of self is abolished. Already even now and in
• 3:55:17
  Speaker 1: this life, has entered into the Kingdom of Heaven, Nirvana, Paradise,
• 3:55:22
  Speaker 1: the New Jerusalem, the Olympus of Jupiter, the Valhalla of
• 3:55:27
  Speaker 1: the gods. He knows the final unity of life, the
• 3:55:31
  Speaker 1: great reality of which these fleeting and changing names are
• 3:55:34
  Speaker 1: but feeble utterances. He is at rest on the bosom
• 3:55:38
  Speaker 1: of the infinite. Sweet is the rest and deep the
• 3:55:41
  Speaker 1: bliss of him who has freed his heart from its
• 3:55:44
  Speaker 1: lusts and hatreds and dark desires. And he who, without
• 3:55:49
  Speaker 1: any shadow of bitterness or selfishness, resting upon him and
• 3:55:53
  Speaker 1: looking out upon the world with boundless compassion and love,
• 3:55:57
  Speaker 1: can breathe in his inmost heart the bl blessing peace,
• 3:56:02
  Speaker 1: unto all living things, making no exceptions or distinctions. Such
• 3:56:07
  Speaker 1: a man has reached that happy ending which can never
• 3:56:10
  Speaker 1: be taken away. For this is the perfection of life,
• 3:56:14
  Speaker 1: the fullness of peace, and the consummation of perfect blessedness.