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Mastering the Heart and Mind · Mastering the Heart and Mind

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  The life triumphant mastering the heart and mind by James Allen forward. Every being
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  lives in his own mental world. His joys and sorrows are the creations of
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  his own mind and are dependent upon the mind for their existence. In the
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  midst of the world darkened with many sins and sorrows in which the majority live,
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  there abides another world, lighted up with shining virtues and unpolluted joy in
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  which the perfect ones live. This world can be found and entered, and
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  the way to it is by self control and moral excellence. It is the
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  world of the perfect life, and it rightly belongs to man, who is
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  not complete until crowned with perfection. The perfect life is not the far away,
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  impossible thing that men who are in darkness imagine it to be. It
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  is supremely possible and very near and real. Man remains a craving, weeping,
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  sinning, repenting creature just so long as he wills to do so by
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  clinging to those weak conditions. But when he wills to shake off his dog
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  dreams and to rise, he arises and achieves. James Allen, Hail to
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  thee Man Divine, the conqueror of sin and shame. And sorrow. No
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  more weak, worm like and groveling art thou no, nor wilt thou again
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  bow down to things that week scourgings and death upon thee Thou dost rise triumphant
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  in thy strength, good, pure and wise faith and courage. For those
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  who will fight bravely and not yield, there is triumphant victory of all the
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  dark things of life. I state this at the beginning that the reader may
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  know there is no uncertainty about it. In the course of this book,
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  I shall show what other elements in character and conduct which go to build up
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  the life of calm, strength and superlative victory, to stand face to face
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  with truth, to arrive oft innumerable wanderings and pains at wisdom and bliss,
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  not to be finally defeated and cost out, but ultimately to triumph over every
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  inward foe. Such is man's divine destiny, such his glorious goal. And
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  this every saint, sage and savior has declared. In the present stage of
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  the life of humanity, Comparatively few reach this place of triumph, though all
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  will reach it at last. Yet there is a glorious company of perfect ones
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  who have attained in the and their numbers being added to with each succeeding age.
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  Men are as yet learners in the school of life, and most men
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  die learners. But there are some who, in this life, through fixity
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  of purpose and strenuous fighting against darkness, pain and ignorance, acquire a right
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  knowledge of life and pause joyfully beyond the people's stage. Man is not to
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  remain forever a schoolboy in the universe, to be whooped for follies and errors.
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  When he wills and wishes, he can sit his mind upon his task
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  and master the lessons of life, becoming a confident and skilled scholar, living
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  in understanding, in peace, and not in ignorance and misery. The sorrows
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  of life are profound and deeply rooted, but they can be fathomed and rooted
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  out. The passions and emotions of human nature are, in their ungoverned state,
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  overwhelming and painfully conflicting, but they can be so softened down, harmonized,
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  and widely directed in understood as to become obedient servants for the outworking of
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  enlightened purposes. The difficulties of life are great. Its battle fears and its
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  wished for issues are uncertain and elusive, so much so that every hour men
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  and women are breaking down under the strain. Yet these conditions have no objective
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  and arbitrary existence in their true nature. They are subjective and purely mental,
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  and can be transcended. There is no inherent and permanent evil in the universal
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  order, and the mind can be lifted up to the moral altitude where evil
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  can touch it no more as stead fast faith in an eternal and universal justice,
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  in an overruling good is the prelude to the life triumphant. The man
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  who aims to become strong, serene, and steadfast at heart must at the
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  onset have no doubt that the heart of life is good. He is to
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  gaze upon the cosmic order and experience the rap sure of emancipation. Must realize
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  that there is no disorder in his life but that which he creates. This
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  realization is difficult, so prone is the mind in its imperfect stages, to
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  self pity and self justification. But it can be attained, and must be
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  attained by him who is to live the freed life. At first, it
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  must be believed, and the belief must be adhere to until it ripens into
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  realization and knowledge. The sufferings of life are greatly reduced when they are accepted
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  as disciplinary experiences, and the man of faith does so accept them. The
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  sufferings of life are transcended and put away when all experiences are accounted good and
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  are utilized in the development of character, and the man of knowledge does so
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  regard and utilize them. Faith is the great dawn which precedes the full and
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  perfect day of knowledge. Without it, there can be no attainment of strength,
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  no permanent security of heart. The man of faith does not succumb when
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  difficulties present themselves. He does not despair when troubles overtake him. However steep
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  and dark his path may seem, he looks forward to a brighter pathway ahead.
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  He sees a destination of rest and light beyond. They who have no
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  faith in the triumph of good ignominiously succumb to the elements of evil. And
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  this must be so, for he who does not elevate good elevates evil,
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  and seeing evil as the master of life, he receives the wages of evil.
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  They are those who, having yielded to defeat in the battle of life,
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  talk thoughtlessly about the wrongs they have suffered at the hands of others.
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  They believe, and try to make others believe, that they would have been
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  successful, or rich or famous but for the treachery and villany of those about
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  them. They tell for the thousandth time how they have been deceived, defrauded,
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  and degraded by us. They imagine that they themselves are all trust or
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  innocence, all honesty and good nature, and that nearly everyone else is all
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  that is bad and malicious. They tell how they would have been just as
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  prosperous and honored as others if they had been as selfish as those others,
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  and that their great drawback and chief source in themselves of their failures is that
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  they were born with too great an endowment of unselfishness. Such self praising complainants
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  cannot distinguish between good and evil, and their faith in human nature and the
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  goodness of the universe. As dead looking upon others, they have eyes for
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  evil. Only looking upon themselves, they see only suffering innocence. Rather than
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  discover any evil in themselves, they would have all humanity bad in their hearts.
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  They have enthroned the rich, a deemon of evil, as the lord
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  of life, and seeing the course of things only a selfish scramble, in
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  which the good is always crushed and the evil rise triumphant. Blind to their
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  own folly, ignorance, and weakness, they see nothing but injustice in their
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  fate, nothing but misery and wretchedness in their present condition. He who would
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  have even a useful and successful life yet alone, a spiritually noble and victorious
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  one, must at once root out and caust away this rigid condition of mind
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  that negates all that is good and pure, and gives pre eminence to all
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  that is base and impure. Misfortune, misery, and defeat most surely await
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  the man who believes that dishonesty, deceit, and selfishness are the best weapons
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  whereby to achieve a successful life. What courage and strength can a man develop?
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  And what quiet and happiness can he enjoy? Who believes that in order
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  to keep pace with others, he must continually deny and discourage the better qualities
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  of his nature. The man who believes that evil is more powerful than good,
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  and that bad men have the best of life, is still involved in
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  the elements of evil, and being so involved he suffers must necessarily suffer defeat.
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  It may appear to you that the world is given over to wickedness,
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  that the bad prosper and the good fail. That there is nothing but chance
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  in justice and disorder. But do not believe this, regard it as an
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  elusive appearance. Conclude that you do not see life as it really is,
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  that you have not yet fathomed the causes of things, and that when you
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  can look upon life through a pure heart and the wiser mind, you will
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  see and understand its equity. And truly, when you do so look at
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  life, you will seek good. When you now see evil order where now
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  appears disorder, and justice where now injustice seems to prevail. The universe is
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  a cosmos, not a chaos, and the bad do not prosper. It
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  is true there is much evil in the world, otherwise there be no necessity
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  for moral aims. But there is also much misery in the world, and
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  the evil and misery are related as cause and effect. It is equally true
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  that there is much good in the world, and much abide in gladness,
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  and the good and gladness are related as cause and effect. He who has
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  acquired that faith in the power and supremacy of good, which no apparent injustice,
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  no amount of suffering, and no catastrophe can shake will pass through all
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  emergencies, all trials and difficulties, with a sublime courage that defiles the demons
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  of doubt and despair. He may not succeed in all his plans. He
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  may even encounter much failure. But when he fails, it will be that
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  he may frame nobler purposes and assent to higher achievements. He will only fail
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  in order to reach a success greater than that of which he first dreamed.
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  His life will not cannot be a failure. Some of its details will fail,
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  but this will be but the breaking of weak links in the chain of
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  character and events, in order that the whole may be made strong and complete.
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  There is an animal courage which can calmly face the fire of an enemy
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  in battle, or the fierce rage of beasts, but which fails in the
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  battle of life, and breaks down when confronted with the beasts that rage within
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  one's own heart. It requires a higher diviner courage to remain calm in the
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  hour of deprivation and calamity than in the heat of battle, to overcome self
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  and to overcome another, And this diviner courage is the companion of faith.
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  A mere theological belief commonly confused with faith, will not avail. Believes about
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  God, Jesus, creation, et cetera are merely served as opinions, derived
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  chiefly from custom, which do not reach down to the real life of a
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  man and have no power to bestow faith. Such beliefs may accompany faith,
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  but they are distinct from it. Frequently, those who hold most tenaciously to
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  particularly believes about God, Jesus the Bible, are most lacking in faith.
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  That is, they give way to complaint, despondency, and grief immediately after
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  some pity trouble overtakes them. If one is given to irritability, anxiety,
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  hopelessness, and lamentations over the simple things of life, let him know that,
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  in spite of his religious belief for metaphysical philosophy, he lacks faith.
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  For where faith is, there is courage, there is fortitude, there is
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  steadfastness and strength. The opinions of men are likely to be considered, for
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  they are changing with every new breeze of thought. They have very little part
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  in the reality of things, being the bubbles of a surface effervescence. But
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  behind all opinions there is the same human heart, the Godless are they who
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  are goodless, even though they may be members of churches and make great profession
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  of faith in God. The godly are they who are goodly even though they
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  make no profession of religion. The complainers and bewailers, or faithless and unbelieving,
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  those who deny, belittle the power of good, and in their lives
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  and actions of firm and magnify the power of evil are the only real atheists.
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  Faith bestows that sublime courage that arises superior to the pity and selfish disappointments
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  and troubles of life, that acknowledges no defeat except as a step to victory,
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  that is strong to endure, patient to wait, and energetic to struggle.
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  It perceives the benign law of truth in all things, and is assured
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  of the final triumph of the heart and the kingly power of the mind.
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  Light up, then, the lamp of faith in your heart, and walk
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  through the darkness, guided by its illuminating rays. Its lightest doom, and
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  cannot be compared with the sunlight brilliance of knowledge, But it suffices to lead
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  one safely through the mists of doubt and the black darkness of despair along the
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  narrow, thorny ways of sickness and sorrow, and over the treacherous plains of
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  temptation and uncertainty. It enables man to ward off and outstrip the fog beasts
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  that rage in the jungle of his heart, and to reach safety the open
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  plains of a pure life and the modern levels of conquest, where the dim
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  light of faith is no longer needed. For Leaving behind him all the darkness
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  or the doubt, error, and sorrow, he enters into a new consciousness,
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  and upon a higher round of life, works and acts and lives self
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  contained and peaceful in the full and glorious light of knowledge, manliness, womanliness,
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  and sincerity. Before a man can be truly godly, he must be
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  manly. Before a woman can be truly godly, she must be womanly.
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  There can be no true goodness apart from moral strength, simpering pretense, artificial
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  behavior, flatteries, insincerities, and smiling hypocrisies. Let these things be forever
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  destroyed and banished from our minds. Evil is inherently weak, ineffectual, and
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  cowardly. Good is essentially strong, effective, and courageous. In teaching men
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  and women to be good. I teach them to be strong, free,
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  self reliant. They greatly misunderstand me in the principles which I enunciate. Who
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  imagine that because I teach gentleness, purity and patience, I teach the cultivation
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  of an effeminate weakness. It is only the manly man and the womanly woman
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  who can properly understand those divine qualities. No one is better equipped to achieve
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  the life triumphant than they, who, along with active moral qualities and the
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  high sense of purity and honor, are also possessed of the strong animal nature
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  of the normal man. That animal force which in various forms surges within you,
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  and which in the hour of excitement, carries you blindly away, causing
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  you to forget your higher nature and to forfeit you manly, dignity and honor.
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  That same force, controlled, mastered, and rightly directed, will endow
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  you with the divine strength by which you can achieve the highest, noblest,
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  most blissful victories of true living. The savage within you is to be scourged
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  and disciplined into obedience. You are to be the master of your heart,
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  your mind, yourself. Man is only weak and abject when he gives up
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  the reins of government to the lower, instead of directing the lower by the
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  higher. Your passions are to be your servants and slaves, not your masters.
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  See that you keep them in their places duly controlled and commanded, and
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  they shall render you faithful, strong, and happy service. You are not
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  vile. There is no part of your body or mind that is vile.
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  Nature does not make mistakes. The universe is framed on truth. All your
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  functions, faculties, and powers are good, and to direct them rightly is
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  wisdom, holiness happiness. To direct them wrongly is folly, sin and misery.
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  Men waste themselves in excesses, in bad tempers, hatreds, gluttonies,
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  and unworthy and unlawful pleasures, and then blame life. They should blame themselves.
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  A man should have more self respect than to abuse his nature in any
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  way. He should command himself always, should avoid excitement and hurry, should
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  be too noble to give way to anger, to resent the actions and opinions
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  of others, or fruitlessly to argue with an abusive and cantankerous assailant. A
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  quiet, unobtrusive, and unoffending dignity is the chief mark of a ripe and
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  perfect manhood. Honor others and respect yourself. Choose your own path and walk
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  it with a firm, unflinching step, but avoid a meddlesome interference with others.
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  In the true man, opposing qualities are blended and harmonized. A yielding
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  kindness accompanies an unbending strength. He adapts himself gently and wisely to others without
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  sacrificing the steadfast principles upon which his manhood is built. To have that iron
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  strength that can go calmly to death rather than yield one jot of truth,
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  along with that tender sympathy that can shield the weak and mistaken enemy, is
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  to be manly with a divine manhood. Be true to the dictates of your
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  own conscience, and respect all who do the same, even though their conscience
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  should lead them in a direction the reverse of your own. One of the
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  most unmanly tendencies is to pity in her that because he chooses opinions or religion
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  contrary to those of one's self. Why pity a man because he is agnostic
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  or an atheist, or a Buddhist or a Christian because he does not hold
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  this opinion or that belief. Such pity should be rightly named contempt. It
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  is the office of pity to feel for the weak, the afflicted, and
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  the helpless. Pity never says I pity you, it does kind deeds.
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  It is superciliousness that professes pity for the strong, the self reliant, for
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  those who have the courage to mark out their own path and to walk it
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  boldly. Why should he be forced to hold my opinion of yours? If
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  what I say and to appeal to his reason and conscience is right, then
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  he will be one with me and work hand in hand with me. But
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  if my work be not his work, he is none the less a man.
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  He has his duty, though it not be my duty. When I
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  meet one who is self respecting and who dares to think for himself, I
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  will salute him as a man, and not harbor in my heart are contemptible
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  pity for him, because indeed he rejects my conclusions. If we are to
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  be responsible, self ac beings in the law, begoten universe, let us
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  be masters of our own wills and respect the free will of others. If
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  we are to be strong and manly, let us be large hearted and magnanimous.
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  If we are to triumph of the miseries of life. Let us rise
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  superior to the pettiness of our own nature. Men weep in their weakness and
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  cry out in misery of heart and degradation of mind. How plain, then
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  is the way of emancipation, how sublime the task of triumph. Be master
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  of yourself, Eliminate weakness, exercise the mocking fiend selfishness, in whom is
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  all weakness and richedness. Do not pander to unnatural cravings, to unlawful desires,
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  or to morbid self love and self pity. Give them no quarter,
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  but promptly stamp them out with disciplinary decision and strength. A man should hold
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  himself, as it were, in the hollow of his hand. He should
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  be able to take up and to lay down. He should know how to
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  use things and not be used by them. He should neither be the helpless
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  captive of luxury nor the whipped slave of want, but should be self contained
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  and self sufficient, master of himself under all conditions. He must train and
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  direct his will in the way of self mastery, which is the way of
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  obedience, obedience to the law of his nature. Disobedience to law is the
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  supreme evil in man. The source of all his sin and sorrow. In
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  his ignorance, he imagines he can triumph over law and subdue the wills of
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  others. He thus destroys his power. Man can triumph over his disobedience,
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  over ignorance, sin, egotism, and lawlessness. He can conquer self,
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  and herein lies his manly strength and divine power. He can comprehend the law
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  of his being and obey it, as a child obeys the will of its
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  father. He can sit the crown of all his functions and faculties, using
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  them wisely and un selfish service, and not as instruments of selfishness and greed.
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  There is no bad habit that he cannot a root, no sin that
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  he cannot subdue, no sorrow that he cannot comprehend and conquer. Let a
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  man then know his worth and keep things under his feet. Let him not
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  peep, or steal, or skulk up and down with the air of a
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  charity boy or an interloper in the world which exists for him. A manly
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  self reliance is not only compatible with, but is the accompaniment of, a
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  divine humility. A man is only arrogant and egotistic when he uses soaps authority
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  over others, he cannot claim nor exercise too great an authority over himself.
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  Strong self command with gentle consideration for others combine to make the truly manly man.
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  To begin with, a man must be honest upright, since here deceit
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  is the blindest folly, hypocrisies the weakest thing on earth. In trying to
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  deceive others, a man most of all deceives himself. A man should be
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  so free from guile, meanness, and deceit as to be able to look
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  everybody in the face with a clear, open, unflinching gaze, free from
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  shame and confusion, and with no inward shrinking or misgivings. Without sincerity,
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  a man is but a hollow mask, and whatsoever work he attempts to do,
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  it will be lifeless and ineffectual. Out of a hollow vessel, nothing
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  but the sound of holiness can come, and from insincerity nothing but empty words
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  can proceed. Many are not consciously hypocrites, yet fall victims thoughtlessly to little
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  insincerities which undermine happiness and destroy the moral fabric of their character. Some of
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  these people go regularly to their place of worship. They pray daily, year
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  after year for a purer heart and life. Yet come from the devotions to
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  vilify an enemy, or worse still, to ridicule, slander and absent friend,
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  for whom when they meet him or her they will have nothing but smiles
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  and smooth words. The pitiful part of it is that they are totally unconscious
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  of their insincerity, and when their friends desert them, they speak complainingly of
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  the faithlessness and hollowness of the world and of people generally, and tell you
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  sadly that they are no true friends in this world. Truly, for such
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  there are no abiding friendships. For insincerity, even if not seen, is
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  fault, and those who are incapable of bestowing trust and truth cannot receive it.
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  Be true to others, and others will be true to you. Think
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  well of an enemy, and defend the absent friend. If you have lost
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  faith in human nature, discover where ye have gone wrong yourself. In the
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  Confusion Code of Morals, sincerity is one of the five great virtues, and
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  Confucius thus speaks of it quote it is sincerity which places a crown upon your
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  lives. Without it, our best actions would be valueless. The seemingly virtuous,
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  mere hypocrites, and the shining light which dazzles us with its splendor,
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  but a poor passing gleam, ready to be extinguished by the slightest breath of
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  passion. To be pure in mind, you must be free from self deception.
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  You must hate vice as you would a disagreeable odor, and love virtue
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  as you would some beautiful object. There can be no self respect without it,
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  and this is why the superior man must be guarded. In his hours
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  of solitude. The worthless man secretly employs his idle moments in vicious and there
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  is no limit to his wickedness. In the presence of the peer, he
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  plays the hypocrite and puts forward none but his good qualities. Yet how does
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  this disguise hide him when his true characters reveal to the first scrutinizing glance.
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  It has been said that there is a strict watch kept over that which is
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  pointed at by many hands and gazed at by many eyes. It is in
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  solitude, then, that the upright man has the greatest reason to be guarded.
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  Unquote. Thus the sincere man does not do or say that which he
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  would be ashamed of if it were broad to light. His uprightness of spirit
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  enables him to walk upright and confident amongst his fellow men. His presence is
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  a strong protection, and his words are direct and powerful because they are true.
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  Whatever may be his work, it prospers. Though he may not always
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  please the ears of men, he wins their hearts. They rely on him,
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  trust him and honor him. Courage, self, alliance, sincerity,
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  generosity, and kindness. These are the virtues which constitute a robust manhood.
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  Without them, a man is but clay in the hands of circumstances, a
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  weak, wavering thing that cannot rise into the freedom and joy of a true
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  life. Every young man should cultivate and foster these virtues, and as he
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  succeeds in living them, will he prepare to achieve the life triumphant. I
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  see coming upon the earth a new race of men and women. Men who
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  will be men indeed strong, upright, noble, too wise to stoop to
• 27:45
  anger, uncleanness, strife and hatred. Woman who would be women indeed gentle,
• 27:52
  truthful, pure, too compassionate to stoop to gossip, slander, and
• 27:56
  deception. From their laws, will proceed superior beings of the same noble type,
• 28:03
  and the dark fiends of error and evil will fall back at their approach.
• 28:07
  These noble men and women will regenerate the earth. They will dignify man
• 28:12
  and vindicate nature, restoring humanity to love, happiness and peace, and the
• 28:18
  life of victory of a sin and sorrow will be established in the earth.
• 28:23
  Energy and power. How wonderful is the universal energy, never tiring, inexhaustible,
• 28:30
  and apparently eternal in its operation. It moves in atom and in star,
• 28:36
  in forming the fleeting shapes of tune with its restless, glowing, pulsating
• 28:41
  power. Man is a portion of this creative energy, and in him it
• 28:47
  manifests through a combination of mental faculties as affection, passion, intelligence, morality,
• 28:55
  reason, understanding, and wisdom. He is not merely a blome conductor
• 29:00
  of energy, but he consciously uses, controls and directs it. Slowly,
• 29:06
  but with certainty. Is he gaining control of the forces without and is making
• 29:11
  them do obedient service, And just as surely will he gain control of the
• 29:15
  forces within the subtle energies of thought and direct them into channels of harmony and
• 29:21
  happiness. Man's true place in the cosmosis that of a king, not a
• 29:25
  slave, a commander under the law of good, and not a helpless tool
• 29:29
  in the reign of evil. His own body and mind are the due dominion
• 29:33
  over which he is to reign, a lord of truth, the master of
• 29:37
  himself, the wise useer and control of his store of pure, eternal creative
• 29:42
  energy. Let him walk the earth unshamed, strong, valiant, tender and
• 29:48
  kind, no longer prostrate in self abasement, but walking erect in the dignity
• 29:55
  of perfect manhood, not groveling in selfishness and remorse, crying for pardon and
• 30:00
  mercy, but standing firm and free in the sublime majesty of a sinless life.
• 30:07
  Long has man regarded himself as vile, weak and unworthy, and has
• 30:11
  been content to remain so. But in the new era, which has now
• 30:15
  just burst upon the world, he is to make a glorious discovery that he
• 30:18
  is pure, powerful, and noble when he rises up in worlds. The
• 30:23
  rising up is not against any outward enemy, not against neighbor, nor governments,
• 30:27
  nor laws, nor spirits, nor principalities, but against the ignorance,
• 30:33
  folly, and misery which beset him in the dominion of his own mind.
• 30:37
  For it is only by ignorance and folly. That man is slavish. By
• 30:41
  knowledge and wisdom, his kingdom is restored. Let him who will preach man's
• 30:47
  weakness and helplessness, but I will teach his strength and power a right for
• 30:52
  men, not for babes, for those who are eager to learn and earnest
• 30:56
  to achieve, For those who will put away for the war good, a
• 31:00
  petty personal indulgence, a selfish desire, a mean thought, and live on
• 31:06
  as though it were not without craving and regret. The truth is not for
• 31:11
  the frivolous and the thoughtless. The life triumphant is not for triflers and loiterers.
• 31:17
  Man is a master. If he were not, he could not act
• 31:21
  contrary to law. Thus his so called weakness is an indication of strength.
• 31:26
  His sin is the inversion of his capacity for holiness. For what is his
• 31:30
  weakness and sin but misdirected energy misapplied power. In this sense, the wrongdoer
• 31:37
  is strong, not weak, but he is ignorant and exerts his strength and
• 31:41
  wrong directions instead of right, against the law of things, instead of with
• 31:47
  it. Suffering is the recoil of misdirected strength. The bad man becomes good
• 31:52
  by reversing his conduct. If you are weeping over your sins, cease to
• 31:56
  commit those sins and establish yourself in their opposing virtues. It is thus that
• 32:00
  weakness is converted into strength, helplessness into power, and suffering into bliss.
• 32:07
  By turning his energies from the old channels of vice and directing them into the
• 32:12
  new channels of virtue, the sinner becomes a saint. While the universal energy
• 32:16
  may be unlimited in particular forms, its sum is strictly limited. A man
• 32:22
  is possessed of a given amount of energy, and he can use it or
• 32:25
  mist use it, can conserve and concentrate it, or dissipate and disperse it.
• 32:30
  Power is concentrated energy. Wisdom is that energy adapted to beneficent ends.
• 32:37
  He is the man of influence and power, who directs all his energies towards
• 32:42
  one great purpose, and patiently works and waits for its fulfillment, sacrificing his
• 32:46
  desires and other and more pleasant directions. He is the man of folly and
• 32:52
  weakness, who, thinking chiefly of pleasure, gratifies the desire of the hour,
• 32:57
  or follows the women and impulse of the moment, and so drifts thoughtlessly
• 33:00
  into peevishness and poverty of mind. The energy used in one direction is not
• 33:06
  available for use in other directions. This is a universal law, both in
• 33:09
  mind and matter. Emerson calls it the law of compensation. Gain in a
• 33:14
  given direction necessitates lost in its opposite direction. The force placed in one scale
• 33:20
  is deducted from the other scale. Nature is always endeavoring to strike a balance.
• 33:24
  The energy which is dissipated in idleness is not given to work. The
• 33:30
  pleasure seeker cannot be a truth seeker. The force wasted in a fit of
• 33:34
  bad temper is drawn from the man's store of virtue, particularly the virtue of
• 33:38
  patience. Spiritually, this law of compensation is the law of sacrifice. Selfish
• 33:44
  pleasure must be sacrificed to purities to be gained. The force wasted in a
• 33:49
  fit of bad temper is drawn from the man's store of virtue, particularly the
• 33:52
  virtue of patience. Spiritually, this law of compensation is the law of sacrifice
• 33:59
  self which pleasure must be sacrificed if purity is to be gained. Hatred must
• 34:02
  be yielded up. If love is to be acquired. Vice must be renounced
• 34:07
  to virtues to be embraced, ernest men soon discover that if they are to
• 34:10
  accomplish anything that is successful, strong, and enduring in worldly, intellectual,
• 34:15
  spiritual channels, they must curb their desires and sacrifice much that seems sweet,
• 34:21
  yea, even much that seems important. Hobbies, bodily and mental indulgences,
• 34:27
  enticing companionships, alluring pleasures, and all work that does not tend to some
• 34:30
  central purpose in his life must be sacrificed. By the man of strong resolve,
• 34:36
  he opens his eyes to the fact that time and energy are strictly limited,
• 34:39
  and so he economizes the one and concentrates the other. Foolish men waste
• 34:44
  their energies in swinish ease and gluttonous indulgence, and frivolous pleasures, and empty
• 34:49
  talk and hateful thoughts and irritable outbursts of passion, in vain controversy and meddlesome
• 34:53
  interference. They then complain that many or more quote fortunately equip than they are
• 35:00
  for a useful, successful, or great life, And they envy the honored
• 35:05
  neighbor who has sacrificed self to duty and has devoted all his energies to the
• 35:09
  faithful performance of the business of his life unquote. He who is just speaks
• 35:15
  the truth and does what is his own business him the world will hold dear.
• 35:22
  Let a man attend to his own business, concentrating all his energies upon
• 35:25
  the perfect accomplishment of the task of his life, not stepping aside to condemn
• 35:30
  or interfere with the duties of others, and he will find life simple,
• 35:35
  strong and happy. The universe is girt with goodness and strength, and it
• 35:38
  protects the strong and the good. Evil and weakness or self destructive dissipation,
• 35:45
  is annihilation. All nature loves strength. I see no inherent cruelty in quote
• 35:51
  the survival of the fittest unquote. It is as spiritual as well as a
• 35:54
  natural law. The stronger qualities of the beast are the fittest to evolve to
• 36:00
  higher type. The nobler moral qualities in man are his emancipators, and it
• 36:04
  is well that they should dominate and ultimately crush out the ignoble tendencies. The
• 36:08
  most certain is it that he who gives dominion to the lower courts destruction and
• 36:14
  does not survive ere then the struggle of life without or the battle of truth
• 36:17
  within the life given to the lower is lost to the higher, yea,
• 36:22
  it is finally also lost to the lower, and so all is lost.
• 36:27
  For evil is ultimately nothingness. But the life given to the high is preserved
• 36:31
  and is not lost to anything. For while it sacrifices much that the world
• 36:37
  holds precious, it does not sacrifice anything that is precious. In reality,
• 36:42
  the untrue and worthless must perish, And he who consecrates himself to the good
• 36:46
  and the true is content that they should perish. And so at last he
• 36:51
  stands with sacrifice ends and all is gain. Such a one survives in the
• 36:54
  struggle of life without, and he conquers the battle of truth within. First,
• 37:00
  then be strong. Strength is the firm basis on which is built the
• 37:04
  temple of the triumphant life. Without a central motive and fixed resolve, your
• 37:08
  life will be a poor, weak, drifting, unstable thing. Let the
• 37:13
  act of the moment be governed by the deep, abiding purpose of the heart.
• 37:16
  You will act differently at different times, but the act will not be
• 37:20
  wrong if the heart is right. You may fall and go astray at times,
• 37:23
  especially under great stress, but you will quickly regain yourself, and you
• 37:28
  will grow wise and stronger. Thereby, so long as you guide yourself by
• 37:30
  the moral compass within, and do not throw it away to gratify indulgence,
• 37:35
  and give yourself up to on certain drifting. Follow your conscience, be true
• 37:39
  to your convictions. Do it the moment which you regard is right, and
• 37:43
  put away all procrastination, vacillation, and fear. If you are convinced that
• 37:47
  in the performance of your duty under certain circumstances, the severest measures are necessary,
• 37:52
  carry out those measures, and let there be no uncertainty about it.
• 37:57
  Ern the side of strength rather than weakness. The measures you adopt may not
• 38:01
  be the best, but if there are the best, you know, then
• 38:05
  your plain duties to carry them out. By so doing you will discover the
• 38:07
  better way. If you are anxious for progress and are willing to learn,
• 38:12
  deliberate beforehand, but in the tune of action, do not hesitate. Avoid
• 38:16
  anger and stubbornness, lust and greed. The angry man is the weak man.
• 38:22
  The stubborn man who refuses to learn or mend his ways is the foolish
• 38:25
  man. He grows old in folly and gray. Hate do not bring him
• 38:28
  reverence or honor. The sensualist has energy for pleasure only, and reserves none
• 38:32
  for manliness and self respect. The greedy man is blind to the nobility of
• 38:37
  human nature and the glory of a true life. He spends his energies in
• 38:42
  perpetuating the miseries of hell instead of enjoying the happiness of heaven. Your strength
• 38:46
  is within you, and you can spend it in burrowing downward or climbing upward.
• 38:52
  You can dissipate it in selfishness or conserve it in goodness. The same
• 38:57
  energy you will enable you to become a beast or a god. The course
• 39:00
  along which you direct it will determine its effect. Do not think the thought
• 39:05
  my mind is weak, but convert weakness into strength and energy into power.
• 39:09
  By redirecting your mental forces, turn your thoughts into noble channels. Put away
• 39:15
  vain longings and foolish regrets, abandon complaint and self condolence, and have no
• 39:21
  dalliance with evil. Lift your face upward, rise up in your divine strength,
• 39:25
  and spurn from your mind and life all meanness and weakness. Do not
• 39:30
  live the false life of a whining slave, but live the true life of
• 39:34
  a conquering master. Self control and happiness when mental energy is allowed to flow
• 39:42
  in the line of least resistance and to fall into easy channels. It is
• 39:45
  called weakness. When it is gathered, focused, and forced into upward in
• 39:51
  different directions, it becomes power. And this concentration of energy, an acquisition
• 39:57
  of power, is brought about by means of self control. In speaking of
• 40:00
  self control, one is easily misunderstood it should not be associated with the destructive
• 40:06
  repression, but with a constructive expression. This process is not one of death,
• 40:10
  but of life. It is a divine and masterly transmutation in which the
• 40:15
  weak is converted into the strong, the course into the fine, and the
• 40:20
  base into the noble, in which virtue takes the place of vice and dark
• 40:23
  passion is lost in bright intellectuality. The man who merely smothers up and hides
• 40:30
  away his real nature, without any higher object in view than to create a
• 40:34
  good impression upon others concerning his character is practicing hypocrisy and not self control.
• 40:39
  As the mechanic transmutes call into gas and water into steam, and then concentrates
• 40:45
  and utilizes the finer forces for the confident convenience of others, so the man
• 40:50
  who intellectually practices self control transmutes his lower inclinations into the finer qualities of intelligence
• 40:57
  and morality, to the increase of his own and the world's happiness. A
• 41:01
  man is happy, wise, and great in the measure that he controls himself.
• 41:07
  He is wretched, foolish, and mean in the measure that he allows
• 41:09
  his animal nature to dominate his thoughts and actions. He who controls himself controls
• 41:15
  his life, his circumstances, his destiny, and wherever he goes he carries
• 41:21
  his happiness with him as an abiding possession. He who does not control himself
• 41:25
  is controlled by passions, by his circumstances, and his fate. And if
• 41:30
  he cannot gratify the desire of the moment, he is disappointed and miserable.
• 41:35
  He depends for his fitful happiness on external things. There is no force in
• 41:39
  the universe which can be annihilated or lost. Energy is transformed but not destroyed.
• 41:45
  To shut the door on old and bad habits is to open it to
• 41:49
  new and better ones. Renunciation precedes regeneration. Every self indulgence, every forbidden
• 41:55
  pleasure, every hateful thought renounced is transformed into something more purely and permanently beautiful.
• 42:02
  Where debilitating excitements are cut off, their spring up rejuvenating joys. The
• 42:07
  sea dies, that the flower may appear. The grub perishes, but the
• 42:12
  dragonfly comes forth. Truly, the transformation is not instantaneous, nor is the
• 42:17
  transition a pleasant and painless process. Nature demands effort and patience as the price
• 42:22
  of growth. In the march of progress. Every victory is contested with struggle
• 42:27
  and pain. But the victory is achieved and it abides the struggle passes.
• 42:31
  The pain is temporary only to demolish a firmly fixed habit, to break up
• 42:37
  a mental tendency that has become automatic with long use, and to force into
• 42:42
  birth and growth a fine characteristic of lofty virtue. To accomplish this necessitates a
• 42:47
  painful metamorphosis, a transitional period of darkness to pass through which patience and endurance
• 42:52
  are required. This is where men fail. This is where they slip back
• 42:57
  into their old, easy animal ruts and abandoned self control is too strenuous and
• 43:01
  severe. They thus fall short of permanent happiness, and the life of triumph
• 43:07
  over evil is hidden from their eyes. The permanent happiness which men seek in
• 43:10
  dissipation, excitement, and abandonment to unworthy pleasure, is found only in the
• 43:16
  life which reverses all this, the life of self control. So far as
• 43:22
  a man deviates from perfect self command, just so far does he fall short
• 43:25
  of perfect happiness. He sinks into misery and weakness, the lowest limit of
• 43:30
  which is madness, entire lack of mental control, the condition of irresponsibility.
• 43:37
  In so far as a man approximates to perfect self command, just so near
• 43:40
  does he approach to perfect happiness and rise into joy and strength. So glorious
• 43:45
  are the possibilities of such divine manhood that no limit can be said to its
• 43:50
  grandeur and bliss. If a man will understand how intimately, yea, how
• 43:55
  inseparably self control and happiness are associated, he has but to look into his
• 44:00
  own heart and upon the world around, to find that there are joy destroying
• 44:05
  effects of uncontrolled tendencies. Looking upon the lives of men and women, he
• 44:09
  will perceive how the hasty word, the bitter retaught, the act of deception,
• 44:14
  the blind prejudice, and foolish resentment bring wretchedness and even ruin in their
• 44:19
  train. Looking into his own life, what days of consuming remorse, of
• 44:23
  restless anxiety, and of crushing sorrow rise up before his mind? Periods of
• 44:29
  intense suffering through which he has passed through lack of self control. But in
• 44:32
  the right life, though while governed life, the victorious life, all these
• 44:37
  things pass away. New conditions obtain, and purer, more spiritual instruments are
• 44:42
  employed for the achievements of happy ends. There is no more remorse because there
• 44:46
  is no more wrongdoing. There is no more anxiety, because there is no
• 44:51
  more selfishness. There is no more sorrow because truth is the source of action.
• 44:55
  The much desired thing which self pursues with breathless and uncontrolled eagerness, yet
• 45:00
  fails to overtake, comes unbidden and begs to be admitted to him who works
• 45:05
  and waits in perfect self command. Hatred, impatience, greed, self indulgence,
• 45:10
  vain ambitions, and blind desires, the instruments by which self shapes its
• 45:16
  ill finished existence. What clumsy tools they are, and how ignorant and unskillful
• 45:22
  are they who employ them. Love, patience, kindness, self discipline,
• 45:28
  transmuted ambitions, and chastened desires, instruments of truth by which is shaped the
• 45:34
  well finished existence. What perfect tools they are, and how wise and skillful
• 45:39
  are they who use them? What slavery is gained by feverish haste and selfish
• 45:45
  desire is attained in fuller measure by quietness and renunciation. Nature will not be
• 45:50
  hastened. She brings all perfection in due season. Truth will not be commanded.
• 45:55
  He has his conditions and must be obeyed. Nothing is more superfluous in
• 46:00
  haste and anger. A man has to learn that he cannot command things,
• 46:04
  but that he can command himself, That he cannot coerce the wilds of others,
• 46:07
  but that he can mold and master his own will. And things serve
• 46:10
  him. Who serve truth, people seek guidance of him who is master of
• 46:15
  himself. It is a little understood, yet simple and profound truth that the
• 46:20
  man who cannot command himself under the severest external stress is unfit to guide others
• 46:24
  or to control affairs. It is the fundamental principles in the moral and political
• 46:30
  teachings of Confucius that before attempting to govern affairs, a man should learn to
• 46:34
  govern himself. Men who habitually give way under pressure to hysterious suspicions, outbursts
• 46:40
  of resentments, and explosions of anger are unfit for way to responsibility and lofty
• 46:45
  duties, and usually fail sooner or later. Even in the ordinary duties of
• 46:50
  life, such as the management of their own family or business. Lack of
• 46:53
  self control is foolishness, and folly cannot take precedence of a wisdom. He
• 46:59
  who is learning and how to subdue and control his turbulent wandering thoughts, is
• 47:02
  becoming wiser every day. Though for a time the Temple of Joy will not
• 47:06
  be completed, he will gather strength in laying its foundations, in building its
• 47:09
  walls, And the day will come when, like a wise master builder,
• 47:15
  he will rest at peace in the beautiful habitation which he has built. Wisdom
• 47:19
  inhears in self control, and in wisdom is pleasantness and peace. The life
• 47:24
  of self control is no barren deprivation, no wilderness of monotony. Renunciation there
• 47:30
  is, but it is a renunciation of their ephemeral and false, in order
• 47:34
  that the abiding and true may be realized. Enjoyment is not cut off,
• 47:37
  It is intensified. Enjoyment is life. It is the slavish desire for it
• 47:44
  that kills. Is there anyway a more miserable man than he who is all
• 47:47
  his longing for some new sensation? Is there anyway a more blessed being?
• 47:52
  Than he who, by self control is satisfied, calm, and enlightened,
• 47:55
  who has most of physical life and joy, the glutton, the drunkard,
• 48:00
  and the sensualist who lives for pleasure only, or the temperate man who holds
• 48:04
  his body in subjection, considering its needs and obeying its uses. I was
• 48:08
  once eating a ripe, juicy apple as it came from the tree, and
• 48:13
  a man near me said, quote, I would give anything if I could
• 48:16
  enjoy an apple like that un quote. I asked, why can't you?
• 48:22
  His answer was, quote, I have drunk whisky and smoked tobacco until I
• 48:27
  have lost all enjoyment in such things unquote. In pursuit of elusive enjoyments,
• 48:31
  men lose the abiding joys of life. And as he who controls his senses
• 48:36
  as most of physical life joy and strength, so he who controls his thoughts
• 48:40
  has most of spiritual life. Bliss and power. For not only happiness,
• 48:45
  but knowledge and wisdom also are revealed by self control. As the avenues of
• 48:50
  ignorance and selfishness are closed, the open gates of knowledge and enlightenment appear.
• 48:54
  Virtue attained is knowledge gained. The pure mind is an enlightened mind. He
• 49:00
  has well being who controls himself well. I hear men speak of quote,
• 49:07
  the monotony of goodness unquote. If looking for things in the spirit which one
• 49:12
  has given up in the letter were goodness, then indeed would it be monotonous.
• 49:16
  The man of self control does not merely give up his base pleasures.
• 49:21
  He abandons all longing for them. He presses forward and does not look back,
• 49:25
  and fresh beauties, new glories, sublime of vistas await him at every
• 49:30
  step. I am astonished at the revelations which lie hidden in self control.
• 49:36
  I am captivated by the infinite variety of truth. I am filled with joy
• 49:39
  at the grandeur of the prospect. I am gladdened by its splendor and its
• 49:43
  peace. Along the way of self control there is the joy of victory,
• 49:47
  the consciousness of expanding and increasing power, the acquisition of the imperishable riches of
• 49:52
  divine knowledge, and the abiding bliss of service to human kind. Even he
• 49:57
  who travels only a portion of the way will develop strength, achieve a success,
• 50:00
  and experience a joy which the idle and the thoughtless cannot know. And
• 50:06
  he who goes all the way will become a spiritual conqueror. He will triumph
• 50:09
  over all evil, and will blot it out. He will gaze with in
• 50:13
  rapid vision upon the majesty of the cosmic order, and will enjoy the immortality
• 50:16
  of truth, simplicity, and freedom. You have known what it is to
• 50:23
  be physically encumbered by some superfluous load. You have experienced the happy relief of
• 50:29
  dispensing with such a load. Your experience illustrates the difference between a life burdened
• 50:35
  with a complexity of desires, beliefs, and speculations, and one rendered simple
• 50:39
  and free by the satisfaction of its natural needs and a calm contemplation of the
• 50:45
  facts of existence, eliminating all argument in speculation. There are those who cumber
• 50:51
  their drawers, cupboards, and rooms with rubbish and clutter. To such an
• 50:54
  extent is this carried sometimes that the house cannot be properly clean, and vermin
• 51:00
  swarms. There is no use for the rubbish, But they will not part
• 51:05
  with it, even though by so doing they would also get rid of the
• 51:07
  vermin. But they like to think that it is there, like to feel
• 51:12
  that they have got it, especially if they are convinced that nobody else has
• 51:15
  its like. They reason that it may be of some use some day,
• 51:20
  or it may become valuable what brings up all the associations which they occasionally resuscitate
• 51:24
  and take paradoxical pleasure in sorrowing over. In a sweet, methodical, well
• 51:30
  managed house. Such superfluities bring with them dirt, discomfort, and care are
• 51:36
  not allowed to accumulate, or should they have accumulated, they are gathered up
• 51:40
  and consigned to the fire and the trash bin, when it is decided to
• 51:45
  cleanse and restore the house and give it light, comfort and freedom. In
• 51:50
  a like manner, men hold up in their minds mental rubbish and clutter,
• 51:54
  cling tenaciously to it and fear its loss. In sation, she ate desires,
• 52:00
  thirsty cravings for unlawful and unnatural pleasures, conflicting beliefs about miracles, gods,
• 52:07
  angels, demons, and interminable theological complexities. Hypotheses is piled upon hypotheses,
• 52:15
  Speculation is added to speculation, until the simple, beautiful, all sufficient
• 52:21
  facts of life are lost to sight and knowledge beneath the metaphysical pile. Simplicity
• 52:28
  consists in being rid of this painful confusion of desires and superfluity of opinions,
• 52:32
  and adhering only to that which is permanent and essential, and what is permanent
• 52:38
  in life, what is essential? The virtue alone is permanent. Character is
• 52:44
  essential. So simple is life when it is freed from all the superfluities and
• 52:47
  rightly understood and lived, that it can be reduced to a few unmistakable,
• 52:52
  easy to understand, though hard to practice, principles. And all great minds
• 52:57
  have so simplified life. Buddha reduced it to eight virtues, in the practice
• 53:01
  of which he declared that men would acquire perfect enlightenment. And these eight virtues
• 53:07
  he reduced to one, which he called compassion. Confucius taught that the perfection
• 53:12
  of knowledge was contained in five virtues, and these he expressed in one,
• 53:15
  which he called reciprocity or sympathy. Jesus reduced the whole of life to the
• 53:21
  principle of love. Compassion, sympathy, love, These three are identical.
• 53:28
  How simple they are too. Yet I cannot find a man who fully understands
• 53:31
  the depths and heights of these virtues. For who so fully understood them would
• 53:35
  embody them in practice, he would be complete, perfect, divine. There
• 53:40
  would be nothing lacking in him of knowledge, virtue, and wisdom. It
• 53:45
  is only when a man sits earnestly to work to order his life in accordance
• 53:50
  with the simple precepts of virtue that he discovers, what piles of mental rubbish
• 53:54
  he has hoarded up, and which is now compelled to throw away. The
• 53:59
  exactions too, which such a course of conduct make upon his faith, endurance,
• 54:02
  patience, kindness, humility, reason, and strength of will are until
• 54:08
  the mind approaches the necessary condition of purity and simplicity, painful in their severity.
• 54:15
  The clearing out process, whether of one's mind, home, or place
• 54:19
  of business, is not a light and easy one, but it ends in
• 54:22
  comfort and repose. All complexities of detail, whether in things material or mental,
• 54:29
  are reducible to a few fundamental laws or principles by virtue of which they
• 54:32
  exist and are regulated. Wise men gather their lives by few simple rules.
• 54:38
  A life governed by the central principle of love will be found to be divinely
• 54:42
  consistent in all its details. Every thought, word, act will fall into
• 54:46
  proper place, and there will be no conflict in confusion. What aske the
• 54:52
  learned man of the Buddhist saint, who had acquired a wide reputation for sanctity
• 54:55
  and wisdom, what is the most fundamental thing in Buddhism? The saint replied,
• 55:02
  The most fundamental thing in Buddhism is to cease from evil and to learn
• 55:07
  to do good. I did not ask you, said the learned man,
• 55:12
  to tell me what every child of three knows. I want you to tell
• 55:15
  me what is the most profound, the most subtle, and the most important
• 55:19
  thing in Buddhism. The most profound, the most subtle, The most important
• 55:24
  thing in Buddhism, said the saint, is to cease from evil and to
• 55:29
  learn to do well. It is true that a child of three may know
• 55:32
  it, but gray haired men fail to put it into practice. The commentator
• 55:38
  then goes on to say that the learned man did not want facts. He
• 55:43
  did not want truth. He wanted to be given some subtle mate of physical
• 55:46
  speculation, which would give rise to another speculation, and then to another and
• 55:52
  another, and so afford him an opportunity of bringing into play the wonderful intellect
• 55:57
  of which he was so proud. A member of arosophical school once proudly said
• 56:01
  to me, our system of metaphysics is the most perfect and the most complicated
• 56:06
  in the world. I discovered how complicated it was by becoming involved in it
• 56:10
  and then pursuing the process of disentanglement back to the effects of life, simplicity,
• 56:15
  and freedom. I have since learned how to better utilize my energy and
• 56:21
  occupy my time in the pursuit and practice of those virtues that are firm and
• 56:24
  sure, rather than to waste it in the spinning of the pretty but unsubstantial
• 56:30
  threads of metaphysical cobwebs. But while regarding with disfavor assumption and pride, and
• 56:36
  that vanity which mistakes its own hypothesis for reality, I set no premium on
• 56:40
  ignorance and stupidity. Learning is a good thing as an end in itself,
• 56:45
  as a possession to be proud of. It is a dead thing. But
• 56:50
  as a means to the high ends of human progress and human good it becomes
• 56:53
  a living power. Accompanied with a lowly mind, it is a powerful instrument
• 56:58
  for the good. The Buddhist saint was no less learned than his proud questioner,
• 57:02
  but he was more simple and wise. Even hypotheses will not lead us
• 57:07
  astray if they are perceived as mere hypotheses and are not confounded with facts.
• 57:10
  Yet the wisest men dispense with all hypotheses and fall back on the simple practice
• 57:15
  of virtue. They thus become divine and arrive at the acme of simplicity,
• 57:20
  enlightenment and emancipation. To arrive at the freedom of joy of simplicity, one
• 57:24
  must not think less. He must think more. Only the thinking must be
• 57:30
  set to a high and useful purpose, and must be concentrated upon the facts
• 57:34
  and duties of life, instead of dissipated in unprofitable theorizing. A life of
• 57:39
  simplicity is simple in all its parts because the heart which governs it has become
• 57:44
  pure and strong, because it is centered and rested in truth. Harmful luxuries
• 57:49
  and food and vain superfluities in dress, exaggerations of speech and insincerities of action,
• 57:54
  thoughts that tend to intellectual display, and empty speculation. All these are
• 58:00
  set aside in order that virtue may be better understood and more earnestly embrace.
• 58:06
  The duties of life are undertaken in a spirit from which self is eliminated,
• 58:09
  and they become transfigured with a new and glorious light, even the light of
• 58:14
  truth. The great fundamental facts of life, heretofore hidden from knowledge, are
• 58:20
  plainly revealed and the eternal verities about which the worldly theorizers can only guess and
• 58:25
  argue, become substantial possessions. The simple hearted, the true hearted, the
• 58:31
  virtuous, and wives are no longer troubled with doubts and fears about the future
• 58:36
  and the unknown and unknowable. They take their stand upon the duty of the
• 58:40
  hour, and on the known and the noble. They do not barter away
• 58:45
  the actual for the hypothetical. They find in virtue and abiding security. They
• 58:50
  find in truth and illuminating light, which, while it reveals to them the
• 58:53
  true order of the facts of life, throws a halo of divine promise about
• 58:59
  the abyss of the un And so they are at rest. Simplicity works untrammeled
• 59:05
  and becomes greatness and power. Suspicions, deceptions, impurities, despondencies, bewailings,
• 59:10
  doubts and fears, all these are cast away, left behind, and
• 59:15
  ignored, and the freedman, strong, self possessed, calm and pure,
• 59:20
  works in unclouded assurance and in habits heavenly plains, right thinking, and repose.
• 59:29
  Life is a combination of habits, some baneful, some beneficent, all
• 59:34
  of which take their rise in one habit of thinking the thought makes the man.
• 59:39
  Therefore, right thinking is the most important thing in life. The essential
• 59:45
  difference between a wise man and a fool is that the wise man controls his
• 59:50
  thinking, the fool is controlled by it. A wise man determines how and
• 59:54
  what he shall think, and does not allow external things to divert his thoughts
• 1:00:00
  the main purpose. But a fool is carried captive by every tyrant thought as
• 1:00:04
  it is aroused within him by external things, and he goes through life the
• 1:00:07
  helpless tool of impulse, womb and passion, careless slovenly thinking, commonly called
• 1:00:15
  thoughtlessness, is the companion of failure, wrongdoing, and wretchedness. Nothing,
• 1:00:21
  no prayers, nor religious ceremonies, not even acts of charity, can make
• 1:00:24
  up for wrong thinking. Only right thinking can rectify a wrong life. Only
• 1:00:30
  the right attitude of mind towards men and things can bring repose and peace.
• 1:00:34
  The triumphant life is only for him whose heart and intellect are attuned to lofty
• 1:00:38
  virtue. He must make his thought logical, sequential, harmonious, symmetrical.
• 1:00:44
  He must mold in shape his thinking to fixed principles, and thereby establish his
• 1:00:47
  life on the sure foundation of knowledge. He must not merely be kind.
• 1:00:52
  He must be intelligently kind, must know why he is kind. His kindness
• 1:00:58
  must be an invariable quality, and not an intermittent impulse interspersed with fits of
• 1:01:02
  resentment and acts of harshness. He must not merely be virtuous under virtuous circumstances.
• 1:01:08
  His virtue must be of a kind that shall continue to shine with unabated
• 1:01:13
  light when he is assailed with vicious circumstances. He must not allow himself to
• 1:01:17
  be hurled from the throne of divine manhood by the shocks of fate or the
• 1:01:21
  praises and blame of those around him. Virtue must be his abiding habitation,
• 1:01:25
  his refuge from the whirlwind and the storm. And virtue is not only of
• 1:01:30
  the heart, it is of the intellect also, And without this virtue of
• 1:01:34
  the intellect, the virtue of the heart is imperiled. Reason, like passion,
• 1:01:37
  has its vices. Metaphysical speculations are the riot of the intellect, as
• 1:01:43
  sensuality is the right of the affections. The highest flights of speculation, pleasing
• 1:01:49
  as they are, reveal no place of rest, and the strained mind must
• 1:01:52
  return to facts and moral principles to find that truth which it seeks. As
• 1:01:58
  the soaring bird returns for refugeon rest to its nest in the rock, so
• 1:02:01
  must a speculative thinker return to the rock of virtue for surety and peace.
• 1:02:06
  The intellect must be trained to comprehend the principles of virtue and to understand all
• 1:02:10
  that is involved in their practice. Its energies must be restrained from wasteful indulgence
• 1:02:15
  in vain subtleties, and be directed in the path of righteousness, in the
• 1:02:19
  way of wisdom. The thinker must distinguish in his own mind between reality and
• 1:02:24
  assumption. He must discover the extent of his actual knowledge. He must know
• 1:02:30
  what he knows. He must also know what he does not know. He
• 1:02:34
  must learn to discriminate between belief and knowledge, error and truth. In his
• 1:02:38
  search for the right attitude of mind, which perceives truth and works out a
• 1:02:43
  wise and radiant life, he must be more logical than logic, more merciless
• 1:02:47
  in exposing the errors of his own mind than the most sarcastic logician is in
• 1:02:52
  exposing the errors of the minds of others. After pursuing this course of discrimination
• 1:02:55
  for a short time, he will be astonished to find how small all is
• 1:03:00
  the extent of his actual knowledge, yet he will be gladdened by its possession.
• 1:03:04
  For small as it is, it is the pure gold of knowledge.
• 1:03:07
  And what is better to have a few grains of gold hidden away in tons
• 1:03:12
  of oree where it is useless, or to extract the gold and throw away
• 1:03:15
  the ore. As the miner sifts away bush shells of dull earth to find
• 1:03:20
  the sparkling diamond, so the spiritual minder, the truth thinker, sifts away
• 1:03:24
  from his mind the accumulation of opinions, beliefs, speculations, and assumptions,
• 1:03:30
  to find the bright jewel of truth, which bestows upon his possessor wisdom and
• 1:03:34
  enlightenment, and the concentrated knowledge, which is ultimately brought to light. By
• 1:03:37
  this sifting process, is found to be so closely akin to virtue that it
• 1:03:42
  cannot be divided from it, cannot be set apart as something different. In
• 1:03:46
  his search for knowledge, Socrates discovered virtue. The divine maxims of the great
• 1:03:52
  teachers are maxims of virtue. When knowledge is separated from virtue, wisdom is
• 1:03:57
  lost. What a man practices that he knows, what he does not practice,
• 1:04:01
  that he does not know. A man may write treatises or preach sermons
• 1:04:05
  on love, But if he treats his family harshly or thinks spitefully of his
• 1:04:10
  enemy, what knowledge has he concerning love? In the heart of the man
• 1:04:14
  of knowledge, there dwells a silent and abiding compassion that shames the fine words
• 1:04:18
  of the noisy theorist. He only knows what peace is, whose heart is
• 1:04:24
  free from hatred, who lives in peace. With all cunning definitions of virtue
• 1:04:28
  only serve to deepen ignorance when they proceed from vice stained lips. Knowledge is
• 1:04:32
  the deepest source than the mere memorizing of information. That knowledge is divine,
• 1:04:38
  which proceeds from acquaintance with virtue. The humility, which purges the intellect of
• 1:04:42
  its empty opinions and vain assumptions, also fortifies it with a searching insight and
• 1:04:47
  invincible power. There is a divine logic which is indistinguished from love. The
• 1:04:53
  reply quote he that is without sin among you, let him cast the first
• 1:04:58
  stolen unquote unanswerable logic. It is also perfect love. The wrong thinker is
• 1:05:03
  known by his vices. The right thinker is known by his virtues. Troubles
• 1:05:09
  and unrest assail the mind of the wrong thinker, and he experiences no abiding
• 1:05:13
  repose. He imagines that others can injure, snub, cheat, degrade,
• 1:05:17
  and ruin him. Knowing nothing of the protection of virtue, he seeks the
• 1:05:20
  protection of self and takes refuge in suspicion, spite, resentment, and retaliation,
• 1:05:27
  and is burnt in the fire of his own vices. When slandered,
• 1:05:30
  he slanders in return. When accused, he discriminates. When assailed, he
• 1:05:34
  turns upon his adversary with double fierceness. Quote I have been treated unjustly unquote,
• 1:05:42
  exclaims the wrong thinker, and then abandons himself to resentment and misery.
• 1:05:45
  Having no insight and unable to distinguish evil from good, he cannot see that
• 1:05:50
  his own evil, and not his neighbors, is the cause of all his
• 1:05:54
  trouble. The right thinker is not concerned with thoughts about self and self protection,
• 1:05:58
  and the wrong actions of others towards him cannot cause him trouble or unrest.
• 1:06:01
  He cannot think quote this man has wronged me unquote. He perceives that
• 1:06:08
  no wrong can reach him, but by his own evil deeds. He understands
• 1:06:11
  that his welfare is at his own hands, and thus none but himself can
• 1:06:15
  rub him of his repose. Virtue is his protection, and retaliation is foreign
• 1:06:18
  to him. He holds himself steadfastly in peace, and resentment cannot enter his
• 1:06:24
  heart. Temptation cannot find him unprepared, and it assails in vain the strong
• 1:06:29
  citadel of his mind. Abiding in virtue, he abides in strength and peace.
• 1:06:33
  The right thinker has discovered and acquired the right attitude of mind toward men
• 1:06:38
  and things, the attitude of a profound and loving repose. And this is
• 1:06:42
  not resignation, It is wisdom. It is not indifference, but watchful and
• 1:06:45
  penetrating insight. He has comprehended the facts of life. He sees things as
• 1:06:49
  they are. He does not overlook the particulars of life, but reads them
• 1:06:54
  in the light of cosmic law, sees them in their right relations as the
• 1:06:57
  proportions of the universal scheme. He sees the universe is upheld by justice.
• 1:07:01
  He watches, but does not engage in the pity, quarrels and fleeting strikes
• 1:07:04
  of men. He cannot be partisan, his sympathies withal. He cannot favor
• 1:07:10
  one portion more than another. He knows that good will ultimately conquer in the
• 1:07:14
  world, as it is conquered in individuals. That there is a sense in
• 1:07:16
  which good already conquers, for evil defeats itself. Good is not defeated.
• 1:07:23
  Justice is not set aside. Whatever man may do. Justice reigns, and
• 1:07:29
  its eternal throne cannot be assailed and threatened, much less conquered and overthrown.
• 1:07:33
  This is the source of the true thinker's abiding repose. Having become righteous,
• 1:07:38
  he perceives the righteous law. Having acquired love, he understands the eternal love.
• 1:07:44
  Having conquered evil, he knows that good is supreme. He is only
• 1:07:47
  the true thinker, whose heart is free from hatred, lust and pride,
• 1:07:51
  who looks out upon the world through eyes watched free from evil, whose bitterest
• 1:07:56
  enemy arouses no enmity, but only tender pity in his heart. He does
• 1:08:00
  not talk vainly about things of which he has no knowledge, and whose heart
• 1:08:02
  is always at peace. And by this a man may know that his thoughts
• 1:08:06
  are in accordance with the truth, that there is no more bitterness in his
• 1:08:10
  heart, that malice has departed from him, that he loves who he formerly
• 1:08:14
  condemned. A man may be learned. But if he is not wise,
• 1:08:17
  he will not be a true thinker. Not by learning will a man triumph
• 1:08:20
  of the evil. Not by much study will he overcome sin and sorrow.
• 1:08:25
  Only by conquering himself will he conquer evil. Only by practicing righteousness will he
• 1:08:29
  put an end to sorrow. Not for the clever, nor the learned,
• 1:08:32
  nor the self confident is the life triumphant. But for the peer the virtues
• 1:08:38
  the wise. The former achieved they particular success in life. But the latter
• 1:08:42
  alone achieved great success, a success so invincible and complete that even an apparent
• 1:08:47
  defeat shines with added victory. Virtue cannot be shaken, Virtue cannot be confounded,
• 1:08:53
  Virtue cannot be overthrown. He who thinks in accordance with virtue, who
• 1:08:58
  acts righteously, whose life mind is the servant of truth, heed is who
• 1:09:01
  conquers in life and in death. For virtue must triumph, and righteousness and
• 1:09:06
  truth are the pillars of the universe. Calmness and resource. He who has
• 1:09:13
  truth is all his self possessed. Hurry and excitement, anxiety and fear have
• 1:09:18
  no place in the purified mind, and the true life. Self conquest results
• 1:09:23
  in perpetual calm. Calmness is the radiant light which adds a luster to all
• 1:09:28
  the virtues. Like the numbers round the head of the saint, it surrounds
• 1:09:31
  virtue with its shining halo. Without calmness, a man's greatest strength is but
• 1:09:38
  a kind of exaggerated weakness. Where is a man's spiritual strength, where indeed
• 1:09:44
  is his ordinary manly strength, who loses his balance with almost every petty disturbance
• 1:09:49
  from without? And what enduring influence can a man have who forgets himself in
• 1:09:55
  sinful abandonment or unseemly rage in the hour of temptation and c The virtuous put
• 1:10:01
  a check upon themselves and set a watch upon their passions and emotions. In
• 1:10:06
  this way they gain possession of the mind and gradually acquire calmness. And as
• 1:10:12
  they acquire calmness, they acquire influence, power, greatness, abiding, joy,
• 1:10:17
  and fullness, and completeness of life. Those who do not put a
• 1:10:21
  check upon themselves, whose emotions and passions are their masters, who crave excitement
• 1:10:28
  and race, often unholy pleasures, These are not yet fit for a life
• 1:10:31
  of joyful victory, and can neither appreciate nor receive the beautiful jewel of calmness.
• 1:10:38
  Such may pray for peace with their lips, but they do not desire
• 1:10:42
  it in their hearts. Or the word quote peace unquote may only mean to
• 1:10:47
  them another kind of periodic pleasure which they desire to enjoy. In the life
• 1:10:53
  of the calm there are no fitful periods of sinful excitement followed by reactionary hours
• 1:10:58
  of sorrow and remorse. There are no foolish elations followed by equally foolish depressions,
• 1:11:03
  no degrading actions followed by misery and loss of self respect. All these
• 1:11:09
  things are put away, and what remains is truth, and truth is forever
• 1:11:13
  encircled with peace. The calm life is new, unbroken bliss. Duties which
• 1:11:17
  are irksome to the ungoverned, are things of joy to the calm man.
• 1:11:23
  Indeed, in the calm life, the word quote duty unquote receives a new
• 1:11:28
  meaning. It is no longer opposed to happiness, but it is one with
• 1:11:32
  happiness. The calm man, the right seeing man, cannot separate joy from
• 1:11:38
  duty. Such separation belongs to the mind and life of the pleasure hunter and
• 1:11:43
  lover of excitement. Calmness is difficult to attain because men cling blindly to the
• 1:11:47
  lower disturbances of the mind for the passing pleasure which these disturbances are for.
• 1:11:53
  Even sorrow is sometimes selfishly gloated over as a kind of occasional luxury. But
• 1:11:58
  though difficult to attain, the way which leads to its attainment is simple.
• 1:12:02
  It consists of abandoning all those excitements and disturbances which are opposed to it,
• 1:12:08
  and fortifying oneself in these dead fast virtues, which do not change with changing
• 1:12:13
  events and circumstances, which have no violent reactions, and which therefore bestow perpetual
• 1:12:18
  satisfaction and abiding peace. He only finds peace who conquers himself, who strives
• 1:12:27
  day by day after self possession, greater self control, greater calmness of mind,
• 1:12:32
  one can only be a joy to himself and a blessing to others in
• 1:12:36
  the measure that he has command of himself. And such self command is gained
• 1:12:41
  only by persistent practice. A man must conquer his weakness by daily effort.
• 1:12:46
  He must understand them and study how to eliminate them from his character. If
• 1:12:50
  he continues to strive, not giving way, he will gradually become victorious.
• 1:12:57
  Each little victory gained, though there is a sense in which no victory can
• 1:13:00
  be called little, will be so much more calmness acquired and added to his
• 1:13:04
  character as an eternal possession. He will thus make himself strong, capable,
• 1:13:10
  and blessed, fit to perform his duties faultlessly, and to meet all events
• 1:13:15
  with an untroubled spirit. But even if he does not, in this life
• 1:13:19
  reach that supreme calm which no shock can disturb, he will become sufficiently self
• 1:13:25
  possessed and pure to enable him to fight the battle of life furiously, and
• 1:13:30
  to leave the world a little richer for having known the goodness of his presence.
• 1:13:34
  By constantly overcoming self, a man gains a knowledge of the subtle intricacies
• 1:13:40
  of his mind, and it is this divine knowledge which enables him to become
• 1:13:44
  established in calmness. Without self knowledge, there can be no abiding peace of
• 1:13:48
  mind, and those who are carried away by temptuous passions cannot approach the holy
• 1:13:55
  place where calmness reigns. The weak man is like one who, having mounted
• 1:14:00
  fiery steed, allows it to run away with him and carry him whithersoever it
• 1:14:04
  wills. The strong man is like one who, having mounted this deed,
• 1:14:10
  governs it with a masterly hand, and makes it go in whatever direction and
• 1:14:14
  whatever speed he commands. Calmness is the crowning beauty of a character that has
• 1:14:19
  become or is becoming, divine, and is RESTful in peace, giving to
• 1:14:24
  all who come in contact with it. Those who are still in their weakness
• 1:14:28
  and doubt find the presence of the calm mind, RESTful to their troubled minds,
• 1:14:32
  inspiring to their faltering feet, and rich with healing and comfort in the
• 1:14:36
  hour of sorrow. For he who is strong to overcome self is strong to
• 1:14:42
  help others. He who has conquered soul weariness is strong to help the weary
• 1:14:46
  On the way. That calmness of mind, which is not disturbed or overthrown
• 1:14:51
  by trials and emergencies, or by the accusations, slanders and misrepresentations of others,
• 1:15:00
  is born of great spiritual strength. It is the true indication of an
• 1:15:03
  enlightened and wise understanding. The calm mind is the exalted mind, divinely gentle
• 1:15:09
  and externally strong. Is that man who does not lose his serenity nor forget
• 1:15:14
  his peace when falsehoods and indignities are heaped upon him. Such calmness is the
• 1:15:18
  perfect flower of self control. It has been slowly and laboriously gained by patiently
• 1:15:24
  passing through the fires of suffering, by subjecting the mind to a long process
• 1:15:28
  of purification. The calm man has discovered the spring of both happiness and knowledge
• 1:15:32
  within himself, and it is a spring that can never run dry. His
• 1:15:36
  powers are at his full command, and there is no limit to his resources.
• 1:15:42
  In whatever direction he employs his energies, he will manifest the regionality and
• 1:15:45
  power. And this is so because he deals with things as they are,
• 1:15:49
  and not with mere opinions about things. If he has any opinions left,
• 1:15:55
  he is no longer enamored of them, but sees them as they are mere
• 1:15:59
  opinions and therefore of no intrinsic value. He has abolished egotism, and by
• 1:16:03
  obedience to law, has become one with the power and nature in the universe.
• 1:16:09
  His resources are untrammeled by selfishness, his energies unhindered by pride. There
• 1:16:14
  is a sense in which he has ceased to regard anything as his own.
• 1:16:17
  Even his virtues belong to truth and not exclusively to his person. He has
• 1:16:23
  become a conscious principle of cosmic power, and is no longer a mean,
• 1:16:28
  dwarfed thing seeking petty personal ends. And having put away his self, he
• 1:16:32
  has put away the greed, the misery, the troubles and fears which belong
• 1:16:35
  to self. He acts calmly and accepts all consequences with equal calmness. He
• 1:16:42
  is efficient and accurate, and perceives all that is involved in any undertaking.
• 1:16:46
  He does not work blindly. He knows that there is no chance of favor.
• 1:16:50
  The mind of the calm man is like the surface of a still lake.
• 1:16:55
  It reflects life and the things of life truly, where as the troubled
• 1:16:59
  mind, like the troubled surface of the lake, gives back a distorted image
• 1:17:02
  of all things which fall upon it. Gazing into the serene depths within him,
• 1:17:08
  the self conquered man sees a just reflection in the universe. He sees
• 1:17:12
  the cosmic perfection, sees the equity in his own lot. Even those things
• 1:17:15
  which are regarded by the world as unjust and grievous, and which formerly appeared
• 1:17:19
  so to him, are now known to be the effects of his own past
• 1:17:23
  deeds, and are therefore joyfully accepted as portions of the perfect whole. Thus
• 1:17:29
  his calmness remains with him, with its illimitable fund of resource in joy and
• 1:17:32
  enlightenment. The calm man succeeds where the disturbed man fails. He is fit
• 1:17:38
  to deal with any external difficulty, who has successfully grappled with the most intricate
• 1:17:42
  difficulties and problems within his own heart. He who has succeeded in governing though
• 1:17:46
  within, is best equipped to govern the without. The calm mind perceives a
• 1:17:51
  difficulty in all its bearings, and understands best how to meet it. The
• 1:17:56
  disturbed mind is the lost mind. It has become blind, seeing not whither
• 1:18:00
  to go, but only feeling its own unhappiness and fear. The resource of
• 1:18:04
  the calm man or superior to all incidents which may befall him. Nothing can
• 1:18:11
  alarm him, nothing can find him unprepared, nothing can shake his strong,
• 1:18:15
  insteadfast mind. Wheresoever duty may call him, there will his strength manifest itself.
• 1:18:21
  There will his mind, free from the frictions of self, exhibit its
• 1:18:26
  silence and patient power. Whether he be engaged in things worldly or things spiritual,
• 1:18:30
  he will do his work with concentrated vigor and penetrating insight. Calmness means
• 1:18:36
  that the mind is harmoniously adjusted, perfectly poised. All its extremes, once
• 1:18:43
  so antagonistic and painful, are reconciled, merged into one grand central principle with
• 1:18:49
  which the mind has identified itself. It means that the runaway passions are tamed
• 1:18:56
  and subjected, the intellect is purified, and the will is urged into the
• 1:19:00
  cosmic world. That is, it is no longer centered upon narrow personal ends,
• 1:19:05
  but is concerned with the good of all. A man is not wholly
• 1:19:10
  victorious until he is perpetually calm while passing things disturb him. His understanding is
• 1:19:15
  unripe, his heart is not altogether pure. A man cannot advance in the
• 1:19:18
  triumph of life while he flatters and deceives himself. He must awake and be
• 1:19:24
  fully alive to the fact that his sins, sorrows, and troubles are of
• 1:19:28
  his own making and belong to his own imperfect condition. He must understand that
• 1:19:32
  his miseries have their root in his own sins and not in the sins of
• 1:19:36
  others. He must strive off to calmness as the covetous man strives off to
• 1:19:41
  riches, and he must not rest satisfied with any partial attainment. He will
• 1:19:45
  thus grow in grace and wisdom, in strength and peace, and calmness will
• 1:19:49
  descend upon his spirit as the refreshing dew descends upon the flowers. Where the
• 1:19:55
  calm mind is, there is strength and rest, there is love and wisdom.
• 1:20:00
  There is one who has fought successfully innumerable battles against self, who,
• 1:20:05
  after long toil and secret against his own failings, has triumphed at last insight
• 1:20:13
  and nobility in the pursuit and practice of virtue. There at last comes a
• 1:20:18
  time when a divine insight dawns upon the mind. It searches into the causes
• 1:20:24
  and principles of things, which, once attained, establishes its possessor firmly in
• 1:20:29
  virtue. It renders him invulnerable to the assaults of temptation and invincible in his
• 1:20:33
  work for the world. When the understanding is ripened by the culture of virtue,
• 1:20:39
  vicious inclinations disappear, and wrongdoing becomes impossible. When individual conduct is perceived
• 1:20:45
  as an unbroken series of causes and effects, the perceiving mind finally decides for
• 1:20:49
  virtue, and the lower selfish elements are just cast away forever until a man
• 1:20:55
  perceives the just law which operates in human life, whatever virtue may manifest it
• 1:21:00
  in a given time. He is not firmly established in nobility of character.
• 1:21:03
  He is not fully armored with righteousness, and is not safely lodged in his
• 1:21:08
  final refuge, not having acquired that perfect insight which knows good and evil,
• 1:21:13
  and which perceives the effects of all deeds, both good and bad. He
• 1:21:16
  breaks down when assailed by temptation, at those points in his character which are
• 1:21:20
  not well fortified, those which have so far dimmed his spiritual insight and barred
• 1:21:27
  him from perfect vision. By thus breaking down, he discovers that within which
• 1:21:30
  has hindered him, and by setting to work to remove the hindrance, he
• 1:21:34
  ascends still high in the scale of virtue, and approaches nearer to the perfect
• 1:21:39
  insight into the true order of life which makes a man divine. Under certain
• 1:21:44
  circumstances, a man held in restraint by the influence of friends, by a
• 1:21:47
  custom and environment, and not by his own inhering purity and strength, will
• 1:21:51
  appear to have and may believe he possesses a virtue of which he knows nothing
• 1:21:57
  in reality, and his lack of such virtue only appears when all outward restraints
• 1:22:01
  are withdrawn, and under temptation, the concealed weakness and vice make themselves manifest.
• 1:22:08
  On the other hand, the man of superior virtue will seem, in
• 1:22:11
  a familiar environment to be much the same as his weaker fellows, and his
• 1:22:15
  virtue will not be apparent to those about him. But when he suddenly brought
• 1:22:18
  into contact with great temptations or extraordinary events, his latent virtue appears in all
• 1:22:25
  its beauty and strength. Insight destroys the dominion of evil and reveals the faultless
• 1:22:30
  operation of the good law. The man of perfect insight cannot sin because he
• 1:22:35
  fully understands the nature of good and evil. And it is impossible for one
• 1:22:40
  who knows good and evil in all their ramifications of cause and effect, to
• 1:22:44
  choose the evil and reject the good. Just as the sane man would not
• 1:22:47
  choose ashes in preference to food, so the spiritually awakened man would not choose
• 1:22:53
  evil in preference to good. The presence of sin is an indication of self
• 1:22:57
  delusion and of ignorance. The spiritual vision is warped or undeveloped, and there
• 1:23:01
  is confusion of mind concerning the nature of good and evil. In the early
• 1:23:05
  stages of virtue, a man raised himself against the forces of evil, which
• 1:23:10
  appear to him to be overpowering in their might and almost, if not entirely,
• 1:23:14
  unconquerable. But with the advent of insight, a new light is thrown
• 1:23:18
  upon the nature of things, and evil appears as it actually is, a
• 1:23:23
  small, dark, powerless thing, a mere negation, and not a formidable
• 1:23:27
  force or combination of forces. The man of insight knows that the root of
• 1:23:30
  evil is ignorance and not an intelligent power, and that all sin and suffering
• 1:23:34
  proceed therefrom Thus, knowing evil to be merely a deprivation of good, he
• 1:23:40
  cannot hate it, but manifest compassion for all sinning and suffering beings. Indeed,
• 1:23:45
  he who has so far conquered the evil in his own heart as to
• 1:23:48
  know the nature and source of evil, cannot possibly hate, dislike, or
• 1:23:54
  despise any being, no matter how far removed from virtue it may be.
• 1:23:59
  But while fully perceiving the degradation of character, he understands the dark spiritual condition
• 1:24:04
  from which such degradation springs, and so he pities and helps where without insight
• 1:24:10
  he would hate and despise. Love ever, attends upon insight, and pity
• 1:24:15
  waits on knowledge. That insight, which proceeds from self purification and long acquaintance
• 1:24:20
  with virtue, makes itself manifest in the form of ripeness of character. There
• 1:24:25
  is an unchanging strength and sweetness, combined, a clearness of intellect, a
• 1:24:30
  viral strength of will, and a gentleness of heart, a combination which denotes
• 1:24:34
  a cultured, mellowed, perfect being, one who has acquiet, sympathy,
• 1:24:40
  compassion, purity, and wisdom. Thus, while quote goodness gives insight,
• 1:24:46
  unquote insight renders goodness permanent, fixes the mind and love and practice of all
• 1:24:51
  that is pure and noble, and stamps upon a man's brow the seal of
• 1:24:56
  divinity. The man whose goodness is of the kind that does not altar with
• 1:25:00
  altered environment or with the changing altitudes of those around him, has reached the
• 1:25:04
  divine goodness. He understands the supreme good. He is no longer concerned with
• 1:25:10
  evil as the thing that can harm, but he is concerned with good only,
• 1:25:13
  and so he ignores evil and recognizes only good. He perceives that men
• 1:25:18
  commit evil out of the mistaken idea of good, and thus perceiving no hatred
• 1:25:24
  can enter his peaceful heart. The life of such a man is powerful,
• 1:25:28
  no matter how obscure it may be, for goodness is the most powerful thing
• 1:25:31
  in the world. The fact of his living and moving among men confers incalculable
• 1:25:35
  benefit upon the race, although during his lifetime this may not be perceived or
• 1:25:41
  understood. So powerful is goodness that the destiny of the world was, is,
• 1:25:45
  and will be in the hands of the good. Those who are good
• 1:25:48
  are the guides and emancipators of humanity in the present period of its development.
• 1:25:54
  They are taking the race rapidly along its evolutionary journey, and this not in
• 1:25:59
  any mysteric or miraculous sense, but in a very practical and normal sense,
• 1:26:02
  by their exemplary lives and the power of their deeds. The good men who
• 1:26:06
  help the world are not wonder workers, though undeveloped minds have ever tried to
• 1:26:12
  make them such, but the workers of righteousness, servants of the good law.
• 1:26:16
  The world never was, is not, and will not be, under
• 1:26:20
  the dominion of evil, for such a condition would mean non existence, evil
• 1:26:25
  being merely the negation of good, as darkness is the negation of light.
• 1:26:30
  It is light and not darkness, which is the sustaining power. Evil is
• 1:26:33
  the weakest thing in the world and cannot accomplish anything. The universe not only
• 1:26:39
  makes for good. The universe is good, and evil always falls short and
• 1:26:44
  fails. Inside is the seeing in the light of truth, that light which
• 1:26:48
  is the revealer of all things. As the light of day reveals all objects
• 1:26:53
  in the world in their proper forms, so when the light of truth enters
• 1:26:57
  the mind, it reveals all things of life in their proper proportions. He
• 1:27:02
  who searches his own heart by the aid of truth, searches all hearts.
• 1:27:06
  He who, by long searching has perceived the perfect law which is operative in
• 1:27:11
  his mind, has revealed the divine law, which is the stay and substance
• 1:27:15
  of the universe. Inside disperses error and puts an end to superstition. Sin
• 1:27:20
  is the only error. Men attack each other's beliefs and remain in ignorance.
• 1:27:25
  When they get rid of their own sins, they will become enlightened. Superstition
• 1:27:30
  springs from sin. Looking through dark and eyes, men see evil things which
• 1:27:34
  are delusions of ignorance, conceiving in their hearts, and lawful things their imagination
• 1:27:40
  is troubled with monsters and terrors, which have no existence in reality. Where
• 1:27:45
  there is pure insight, there is no fear, devils, demons, wrathful
• 1:27:49
  and jealous gods, vampires and evil spirits, and all the hideous hosts of
• 1:27:54
  ideological monsters have vanished from the universe along with the feverish nightmare which gave birth
• 1:28:00
  to them, and before erect gaze of the purified one, there spreads a
• 1:28:04
  universe of orderly beauty and inviolate law. The man of insight lives in the
• 1:28:10
  beautific vision of the saints, not as a fleeting experience in a moment of
• 1:28:15
  exceptional purity, but as a constant, normal condition of mind. He has
• 1:28:19
  completed his long journey through self and sorrow and is at peace. He has
• 1:28:25
  conquered and is glad. He sees all the sin, misery, and pain
• 1:28:30
  that are in the world more plainly and vividly than other men. But he
• 1:28:33
  now sees it as it is in its cause inception, growth and fruitage,
• 1:28:38
  not as it appeared to him when he was blindly involved in it and his
• 1:28:42
  mind was distorted by impurities. He watches the growth of beings from the immature
• 1:28:46
  to the mature through periods of change and pain, with tender compassion and solicitude,
• 1:28:51
  as the mother watches the growth of a child through the helpless period of
• 1:28:56
  its infancy. He sees justice operating in all things. While men are waxing
• 1:29:00
  wrathful over the triumph of wrong. He knows that wrong has not triumphed,
• 1:29:04
  but is brought to naught. He sees the overruling right, which, though
• 1:29:10
  concealed from worldly eyes, remains forever unshaken. He sees the littleness, the
• 1:29:15
  puny, weakness, and the blind folly of evil as compared with the majesty,
• 1:29:18
  invincible power, and the all seeing wisdom of good. And thus knowing
• 1:29:24
  and seeing, his mind is finally fixed in that which is good. He
• 1:29:27
  is devoted to truth, and his delight is in the doing of righteousness.
• 1:29:31
  When insight is borne in the mind, reality stands revealed. Not a metaphysical
• 1:29:36
  reality distinct from the universe, not a speculative reality other than the things of
• 1:29:42
  life, but the reality of the universe itself, the reality of things in
• 1:29:46
  themselves. Insight is triumphant of a change in decay, for it perceives the
• 1:29:53
  abiding in change, the eternal in the transient the immortal in the things which
• 1:29:58
  pass away. And herein is the meaning of that fixed nobility of character of
• 1:30:01
  the saints and sages, and superlatively of the great teachers of the race,
• 1:30:05
  that they perceive and abide in reality. They know life in its completion.
• 1:30:12
  They understand and obey the righteous law. Having conquered self, they have conquered
• 1:30:16
  all delusions, have triumphed over sin, They have triumphed over sorrow, Having
• 1:30:23
  purified themselves, they see the perfect cosmos. He who chooses the right,
• 1:30:28
  the pure, the good, and clings to them through all misunderstandings, insults,
• 1:30:33
  and defeat, reaches at last the place of insight, and his eyes
• 1:30:39
  open upon the world of truth. Then his painful discipline is ended. The
• 1:30:44
  lower conditions no more affect him or cause him sorrow. Purity and joy abide
• 1:30:47
  with him, and the universe again rejoices in the triumph of good and hails
• 1:30:53
  another conqueror man, the master. By the mastery of self, distinct form
• 1:31:00
  of consciousness is evolved, which some would call divine. It is distinguished from
• 1:31:04
  that ordinary human consciousness which craves personal advantages and gratifications on the one hand,
• 1:31:11
  and is involved in remorse and soil. On the other the divine consciousness concerns
• 1:31:15
  itself with humanity and the universe, with eternal verities, with righteousness, wisdom,
• 1:31:20
  and truth, and not with pleasures, protection and preservation of the personality.
• 1:31:27
  Not that personal pleasure is destroyed, but that it is no longer craved
• 1:31:30
  in sought. It no longer takes a foremost place. It is purified,
• 1:31:35
  and it is received as the effect of right thought and action, and is
• 1:31:40
  no longer an end in itself. In the divine consciousness, there is neither
• 1:31:44
  sin nor sorrow. Even the sense of sin has passed away, and the
• 1:31:47
  true order and purpose of life being revealed, no cause is found for lamentation.
• 1:31:53
  Jesus called the state of consciousness quote the Kingdom of Heaven unquote. Buddha
• 1:31:59
  named it quote Nirvana unquote, and loud Serve's term for it was quote Tao
• 1:32:05
  unquote. Emerson refers to it as quote the over soul unquote, and doctor
• 1:32:13
  Bucky calls it quote cosmic consciousness unquote in his valuable work bearing that title.
• 1:32:20
  The ordinary human consciousness is self consciousness self. The personality is placed before everything
• 1:32:28
  else. There are ceaseless anxieties and fears concerning the self. Its possible loss
• 1:32:32
  is thought to be the most grievous calamity, and its eternal preservation the most
• 1:32:36
  important thing in the universe. In divine consciousness, all this has passed away.
• 1:32:42
  Self has disappeared. Therefore they can be no more fears and anxieties concerning
• 1:32:47
  the self. And things are considered and known as they are, and not
• 1:32:51
  as they afford pleasure or cause pain to self, not as self wishes them
• 1:32:55
  to be for its own temporal or eternal happiness. The self conscious man is
• 1:33:00
  subject to desire. The divinely conscious man is master of desire. The former
• 1:33:05
  considers what is pleasant or unpleasant. The latter acts from the righteous law without
• 1:33:11
  reference to pleasure or pain. The race is passing through self consciousness to divine
• 1:33:15
  consciousness, through the slavery of self with its sense of sin and shame,
• 1:33:20
  to the freedom of truth, with its sense of purity and power. The
• 1:33:25
  great teachers and saviors of the race have already attained in former existences. They
• 1:33:30
  have already passed through all forms of self consciousness, and now, having subjugated
• 1:33:33
  self, have become divinely conscious. They have reached the summit of evolution.
• 1:33:39
  On this earth, and have no further need to be reborn in the self
• 1:33:42
  conscious form. They are masters of life. Having conquered self, they have
• 1:33:46
  acquired the supreme knowledge. Some of them are worshiped as God because they manifest
• 1:33:51
  a wisdom and consciousness which is quite distinct from the normal self consciousness of humanity,
• 1:33:57
  and which is therefore regarded with and ard by incomprehensible mystery. Yet in
• 1:34:02
  this divine consciousness there is no mystery, but on the contrary, a transparent
• 1:34:09
  simplicity, which becomes apparent when the confusions of self are dispersed, the abiding
• 1:34:15
  gentleness, the sublime wisdom, the perfect calm of the great teachers, qualities
• 1:34:18
  which appear supernatural when viewed from the self consciousness state, are seen to be
• 1:34:24
  simple and natural when the first glimmering of divine consciousness dawns in the mind.
• 1:34:28
  And such divine consciousness does not appear until a high degree of morality is attained
• 1:34:32
  by the self conscious man. Man becomes divinely conscious, divinely wise, divinely
• 1:34:38
  gentle, and strong in the measure that he subdues and dominates within those passions
• 1:34:43
  by which humanity is subdued and dominated. Man becomes divinely conscious, divinely wise,
• 1:34:48
  divinely gentle, and strong in the measure that he subdues and dominates within
• 1:34:54
  those passions by which humanity is subdued and dominated. The divine master is one
• 1:34:59
  who has attained mastery of a self. The abiding nobility, beneficent characteristics,
• 1:35:03
  and unobtrusive virtue which mark off the spiritually enlightened man from others are the fruits
• 1:35:09
  of self conquest, the logical outcome of a long struggle to master and comprehend
• 1:35:14
  those mental forces which self conscious man blindly obeys without understanding. Self conscious man
• 1:35:19
  is a slave to self, obeying self centered inclinations. He is in submission
• 1:35:25
  to his passions and to the sorrows and pains which allegiance to those passions inflict
• 1:35:29
  upon him. He is conscious of sin and sorrow, but sees no way
• 1:35:33
  out of these conditions, and so he invents theologies which he substitutes for effort,
• 1:35:38
  and which, while affording him fitful comfort to uncertain hope, leave him
• 1:35:43
  the easy victim of sin and the willing prey of sorrow. Divinely conscious man
• 1:35:47
  is the master of self. He obeys truth and not self. He curbs
• 1:35:51
  and directs his inclinations, and is conscious of a growing power of a sin
• 1:35:56
  and sorrow. He sees that there is a way out of these conditions by
• 1:36:00
  the path of self mastery. He needs no theologies to aid him, but
• 1:36:03
  exerts himself in right doing, and is gladdened by a sense of victory and
• 1:36:08
  increasing purity and power. When his mastery is complete, he has no inclinations
• 1:36:13
  but those which accord with truth. He has then become the conqueror of sin,
• 1:36:17
  and is no longer subject to sorrow. Enlightened, wise, and even
• 1:36:21
  more peaceful and happy is he who has subjected, overcome, and cast out
• 1:36:27
  the turbulent self that reigned within. The Tempests of sorrow do not chill him.
• 1:36:31
  The cares and troubles which beset man pass him by, and no evil
• 1:36:35
  thing overtakes him. Secure in divine virtue, no enemy can overthrow him,
• 1:36:41
  no foe can do him harm. Kind and peaceful, no person, power,
• 1:36:45
  nor place can rob him of repose. There is no enemy but self,
• 1:36:50
  no darkness but ignorance, no suffering but that which springs from the insubordinate
• 1:36:55
  elements of one's own nature. No man is truly wise who is involved in
• 1:37:00
  likes and dislikes, wishes and regrets, desires and disappointments, sins and sorrow.
• 1:37:05
  All these conditions belong to the self conscious states and are indications of folly,
• 1:37:11
  weakness, and subjection. He is truly wise, who, in the
• 1:37:15
  midst of worldly duties is all is calm, all is gentle, all is
• 1:37:19
  patient. He accepts things as they are, and does not wish nor grieve,
• 1:37:25
  desire nor regret. These things belong to the divinely conscious state, the
• 1:37:30
  dominion of truth and our indications of enlightenment, strength, and mastery. He
• 1:37:35
  who does not desire riches, fame or pleasures, who enjoys what he has,
• 1:37:40
  he does not lament when it is taken from him, He is indeed
• 1:37:44
  wise. He who desires riches, fame and pleasure, who is discontented with
• 1:37:47
  what he has, yet laments when it is taken from him, he is
• 1:37:51
  indeed foolish. Man is fitted for conquest, but the conquest of territory will
• 1:37:57
  not avail. He must resort to the conquest of self. The conquest of
• 1:38:01
  territory renders a man at temporal ruler, but the conquest of self makes him
• 1:38:06
  an eternal conqueror. Man is destined for mastery, not the master of his
• 1:38:11
  fellow men by force, but the master of his own nature by self control.
• 1:38:15
  The mastery of his fellow men by force is the crown of egotism,
• 1:38:18
  but the mastery of self by self control is the crown of humility. He
• 1:38:23
  is man, the master who has shaken off the service of self for the
• 1:38:27
  service of truth, who has established himself in the eternal verities. He is
• 1:38:30
  crowned not only with perfect manhood, but with divine wisdom. He has overcome
• 1:38:35
  the disturbances of the mind and the shocks of life. He is superior to
• 1:38:40
  all circumstances. He is the calm spectator, but no longer the helpless tool
• 1:38:45
  of events. No more sinning, weeping, repenting mortal. He is pure,
• 1:38:49
  rejoicing, upright, immortal. He perceives the course of things with a
• 1:38:54
  glad and peaceful heart, a divine conqueror, master of life and death,
• 1:39:00
  Knowledge and victory. Faith is the beginning of the triumphant life, but knowledge
• 1:39:05
  is its consummation. Faith reveals the way, but knowledge is the goal.
• 1:39:12
  Faith suffers many afflictions. Knowledge has transcended affliction. Faith endures, knowledge loves,
• 1:39:19
  Faith walks in darkness, but believes knowledge adds in light and knows.
• 1:39:26
  Faith inspires to effort knowledge crown's effort with success. Quote. Faith is the
• 1:39:31
  substance of things hoped for. Unquote. Knowledge is the substance of those things
• 1:39:36
  possessed. Faith is the helpful staff of the pilgrim. Knowledge is the city
• 1:39:42
  of refuge at the journey's end. Without faith, there will be no knowledge.
• 1:39:46
  But when knowledge is acquired, the work of faith is finished. The
• 1:39:51
  life triumphant is a life of knowledge, and by knowledge is meant not book
• 1:39:56
  learning, but life learning. Not superficial facts committed to memory, but the
• 1:40:00
  deep facts and truths of life grasped and comprehended. Apart from this knowledge,
• 1:40:06
  there is no victory for man, no rest for his weary feet, no
• 1:40:11
  refuge for his aching heart. There is no salvation for the foolish except by
• 1:40:15
  becoming wise. There is no salvation for the sinful except by becoming pure.
• 1:40:20
  There is no liberation for man from the turmoil and troubles of life. But
• 1:40:25
  through divine knowledge, reached by the pathway of a pure and blameless life.
• 1:40:30
  Nowhere is their permanent peace, except in an enlightened condition of mind and a
• 1:40:34
  pure life and an enlightened mind are identical. But there is salvation for the
• 1:40:39
  foolish because wisdom can be acquired. There is salvation for the sinful, because
• 1:40:44
  purity can be embraced. There is liberation for all men from the troubles and
• 1:40:48
  turmoil of life, because whosoever wills to do so, whether rich or poor,
• 1:40:54
  learned or unlearned, can enter the lowly way of blamelessness, which leads
• 1:40:59
  to perfect noveed. And because of this that there is deliverance for the captives
• 1:41:03
  and victory for the defeated. There is rejoicing in the high places, and
• 1:41:08
  the universe is glad. The man of knowledge, being victorious over himself,
• 1:41:14
  is victorious over sin, over evil, over all the disharmonies of life.
• 1:41:18
  Out of the old mind, marred by sin and sorrow, he has framed
• 1:41:23
  a new mind, glorified by purity and peace. He has died out of
• 1:41:27
  the old world of evil, and is reborn in a new world where love
• 1:41:30
  and faultless law prevail, where evil is not, and he has become deathless
• 1:41:34
  in immortal good. Anxiety and fear, grief and lamentation, disappointment and regret,
• 1:41:41
  richedness and remorse. These things have no part in the world of the
• 1:41:44
  wives. They are the shadowy inhabitants of the world of self, and cannot
• 1:41:48
  live. Nay, they are seen to have no substantiality in the light of
• 1:41:53
  wisdom. The dark things of life are the dark conditions of a mind not
• 1:41:58
  yet illumined by the life of wisdom. They follow self as the shadow of
• 1:42:02
  substance. Where selfish desires go, there they follow, where sin is there
• 1:42:08
  they are. There is no rest in self, there is no light in
• 1:42:12
  self, and where the flames of turbulent passions and fires of consuming desires or
• 1:42:15
  life, the cool airs of wisdom and peace are not felt. Safety and
• 1:42:20
  assurance, happiness and repose, satisfaction and contentment, joy and peace. These
• 1:42:27
  are the abiding possessions of the wise, earned by right of self conquest,
• 1:42:30
  the results of the righteousness, the wages of a blameless life. The substance
• 1:42:36
  of a right life is enlightenment, knowledge, and the spirit of knowledge is
• 1:42:41
  peace. To be victorious over self in all the issues of life is to
• 1:42:45
  know life as it is in reality, and not as it appears in the
• 1:42:48
  nightmare of self. It is to be in peace in all passages, and
• 1:42:53
  not to be stricken with trouble and grief in the common happenings of life.
• 1:42:57
  As the scholar is no more troubled by incorrect work and lessons imperfectly done,
• 1:43:01
  and the painful reproof and punishment formerly inflicted by his teachers are left behind forever.
• 1:43:08
  So the perfected scholar in virtue, the wise man and woman, the
• 1:43:12
  enlightened doer of righteousness is no more trouble with wrongdoing and follow which are merely
• 1:43:16
  the imperfectly accomplished lessons of life, and the scourging sorrow and remorse have passed
• 1:43:23
  away forever. The skilled scholar is no more doubt of fear concerning his ability.
• 1:43:28
  He has overcome and dispersed the ignorance of his intellect. He has attained
• 1:43:31
  to learning, and he knows that he has attained. And he so knows
• 1:43:35
  because, having undergone innumerable tests in the form of lessons and examinations, he
• 1:43:42
  has at last proved his skill by passing successfully through the severest tests of scholarship.
• 1:43:47
  And now he no longer fears but rejoices when severe tests are applied to
• 1:43:51
  prove his ability. He is capable, confident, and glad. Even so,
• 1:43:59
  the skilled do who of righteousness is nor more troubled with doubt and fear
• 1:44:02
  concerning his destiny. He has overcome and dispersed the ignorance of his heart.
• 1:44:08
  He has attained to wisdom, and he knows that he has attained. And
• 1:44:12
  he so knows because where he formerly failed and fell when tested by the wrong
• 1:44:16
  conduct of others, he now maintains his patience and calmness under the severest tests
• 1:44:21
  of accusation and reproof. Herein is the glory and victory of divine knowledge,
• 1:44:27
  that, understanding the nature of deeds, both good and bad, the enlightened
• 1:44:30
  do of good deeds no longer suffers through the bad deeds of others. Their
• 1:44:34
  actions towards him can never cause him pain and sorrow, nor rob him of
• 1:44:39
  his peace. Having taken refuge in good, evil can no more reach him
• 1:44:43
  nor harm him. He returns good for evil and overcomes the weakness of evil
• 1:44:47
  by the power of good. The man who is involved in bad deeds imagines
• 1:44:51
  that the bad deeds of others are powerful to do him injury, and are
• 1:44:55
  fulled with grievous harm against him. He is stung with pain and overwhelmed with
• 1:44:59
  sorrow, not for his own bad deeds for these he does not see.
• 1:45:02
  But for the wrong deeds of others. Involved in ignorance, he has no
• 1:45:06
  spiritual strength, no refuge, and no abiding peace. The man victorious over
• 1:45:14
  self is the true seer. He is not the seer of spirits or supernatural
• 1:45:17
  phenomena, for such seeing is narrow and illusory. He is the seer of
• 1:45:23
  life as it is, both in his particular aspects and in his divine principles,
• 1:45:28
  the seer of the spiritual universe, of the cosmic law, cosmic love,
• 1:45:32
  cosmic liberty. The man of knowledge and victory, who has shaken off
• 1:45:36
  the painful dreams of self, has awakened with a new vision which beholds a
• 1:45:42
  new and glorified universe. He is the seer of the eternal and is blessed
• 1:45:46
  with perfect love and endless peace. He is lifted far above all sordid desires,
• 1:45:51
  narrow aims, and selfish love and hate. And being so lifted up,
• 1:45:57
  he perceived the lawful course of things and does not grieve when overtaken by
• 1:46:00
  the inevitable. He is above the world of sorrow, not because he has
• 1:46:05
  become cold and cruel, but because he abides in love where no thought of
• 1:46:10
  self can enter, and where the well being of others is all in all,
• 1:46:14
  he is sorrowless because he is selfless. He is serene because he knows
• 1:46:17
  that whatever he receives it is good, and whatever is taken from him,
• 1:46:21
  that also is good. He has transmitted sorrow into love and his fool's infinite
• 1:46:28
  tenderness and abounding compassion. His power is not violent, ambitious, worldly,
• 1:46:33
  but pure, peaceful, heavenly, and he is possessed of a hidden strength
• 1:46:39
  which knows how to stand and when to bend for the good of others and
• 1:46:42
  the world. He is a teacher, though he speaks but little. He
• 1:46:46
  is a master, yet he has no desire to rule others. He is
• 1:46:50
  a conqueror, but makes no attempt to subdue his fellow men. He has
• 1:46:56
  become a conscious instrument for the outworking of cosmic law, and is an intelligent,
• 1:47:00
  enlightened power directing the evolution of the race. At this the beginning of
• 1:47:05
  a new epoch, Let the good news again go forth throughout the world,
• 1:47:10
  that there is purity for the sinful, comfort for the afflicted, healing for
• 1:47:15
  the broken hearted, and triumph for the defeated. In your heart, O
• 1:47:18
  man o, woman stained as it is with sin and torn with conflicting desires,
• 1:47:25
  there is a place of power, a citadel of strength. You are
• 1:47:30
  the dwelling place of the supreme Good, and the scepter of victory awaits you.
• 1:47:34
  Deep in your consciousness is the high seat of empire. Arise, o,
• 1:47:40
  stricken one, Ascend to your rightly throne.