Anda di halaman 1dari 78

j:

$P^

*SMk

<.* **

<

5,

^K^

"Si

:'^K*

ilflil":

"Si

=S

a^an: fting of gm&, TBodp


anD Circumstance

BOOKS BY JAMES ALLEN


The Mastery of Destiny
Above
Life's

Turmoil

Byways of Blessedness

From Poverty to Power


All These Things Added

The Life Triumphant


Poems of Peace

From Passion to Peace

Asa Man Thinketh


Out from the Heart

Through the Gate of Good

Man
King of Mind, Body, and

Circumstance

Uing

of

Sr^inti,

2$oop, ano

Circumstance
BY

JAMES ALLEN
AUTHOR OF U AS A MAN THINKETH," "FROM PASSION TO peace," &c.

NEW YORK
fjomag $. CrotoeH
VVKV
=z-

K o.
<^=%-^
7^

"^

COPYRIGHT,

19II,

BY THOMAS
1

Y.

CROWELL &

CO.

Published April,

91

,^l<^

COMPOSITION AND ELECTROTYPE PLATES BY


D. B.

UPDIKE, THE

MERRYMOUNT

PRESS, BOSTON

.CLA286526

Within, around, above, below,

The primal forces burn and Awaiting wisdom's guidance;

brood.
lot

All their material is good: Evil subsists in their abuse ;


Good, in
their

wise and lawful

use.

THEhow
ing

problem of

life
is

consists in learnlike the

to live. It

problem

of addition or subtra&ion to the schoolboy.

When

mastered,

all

difficulty disap-

and the problem has vanished. All the problems of life, whether they be social,
pears,
political, or religious, subsist in

ignorance
in the

and wrong-living. As they are solved


in the

heart of each individual, they will be solved

mass of men. Humanity

at present is
is

in the painful stage of "learning/ ' It

con-

fronted with the difficulties of its


rance.

own

igno-

As men

learn to live rightly, learn to

diredt their forces

and use

their functions

and
will

faculties
will

by the light of wisdom, the sum


its

of life

be corre&ly done, and


all

mastery

put an end to
the wise,
all

the "problems of evil."

To

such problems have ceased. James Allen

Bryngoleu
Ilfracombe,

England

Contents
PAGE

THE INNER WORLD OF THOUGHTS

THE OUTER WORLD OF THINGS


habit: ITS SLAVERY AND ITS FREEDOM

IO

19

BODILY CONDITIONS

zy

POVERTY
man's spiritual dominion

40

49
53

conquest: not resignation

King

of S^inO, lBoDp, anD

Circumstance
Cfce 3(nnet C23oriD of Cfcougfcts

MAN
misery.

is

the

maker of happiness and


is

misery. Further, he

the creator

and perpetuator of

his

own happiness and

These things

are not externally im-

posed; they are internal conditions. Their


cause
is

neither deity, nor devil, nor circum-

stance, but thought.

They

are the efFedts

of deeds, and deeds are the visible side of


thoughts. Fixed attitudes of

mind

deter-

mine courses of conduct, and from courses


of condu6l come those reactions called happiness

and unhappiness. This being so,


a&ive thought.
it is

it

fol-

lows that, to alter the rea&ive condition, one

must

alter the

To

exchange

misery for happiness,

necessary to re-

verse the fixed attitude of mind and habitual course of condudl which
[

is

the cause of

a^an

tog
A

of

Q^mD
has no power to

misery, and the reverse effed will appear in


the

mind and

life.

man

be happy while thinkingand ading selfishly;

he cannot be unhappy while thinking and

ading unselfishly. Wheresoever the cause


is,

there the effed will appear.

Man

cannot

abrogate effeds, but he can alter causes.

He

can purify his nature; he can remould his


character.

There
is

is

great

power

in self-con-

quest; there
self.

great joy in transforming one-

Each man
circle;
tal

is

circumscribed by his

own

thoughts, but he can gradually extend their

he can enlarge and elevate his men-

sphere.

He can
;

leave the low, and reach

up

to the high

he can refrain from harbour-

ing thoughts that are dark and hateful, and

can cherish thoughts that are bright and


beautiful
;

and

as

he does

this,

he

will pass

into a higher sphere of


will

power and beauty,

become conscious of a more complete


live in spheres
[

and perfed world.

For men

low or high

*]

TBoDp ano Circumstance


according to the nature of their thoughts.

Their world
conceive
it

is

as

dark and narrow as they

to be, as expansive

and glorious
Everything

as their comprehensive capacity.

around them

is

tinged with the colour of

their thoughts.

Consider the

man whose mind

is

suspi-

cious, covetous, envious.

How

small and
to him. sees

mean and drear everything appears Having no grandeur in himself, he


he
is

no

grandeur anywhere ; being ignoble himself,


incapable of seeing nobility in any be-

ing.

Even

his

god

is

a covetous being that


all

can be bribed, and he judges

men and
he

women

to be just as petty

and

selfish as

himself is, so that he sees in the most exalted

ads of unselfishness only motives that are

mean and

base.
is

Consider again the man whose mind


suspecting, generous,

un-

magnanimous.
is

wondrous and
tures

beautiful

his world.

How He is

conscious ofsome kind of nobility in all crea-

and beings.

He sees men as true, and [3]

to

him they

are true. In his presence the

meanest forget their nature, and for the mo-

ment become

like himself,gettinga glimpse,

albeit confused, in that

temporary

uplift-

ment, of a higher order of things, of an im-

measurably nobler and happier

life.

That small-minded man and


hearted

this large-

man

live in

two different worlds,

though they be neighbours. Their consciousness embraces totally different principles.

Their adions are each the reverse of


is

the other. Their moral insight

contrary.

They
rate,

each look out upon a different order

of things. Their mental spheres are sepaand, like two detached


circles,

they

never mingle.

The one

is

in hell, the other

in heaven, as truly as they will ever be,

and

death will not place a greater gulf between

them than already


world
is

exists.

To

the one, the


it is

den of thieves; to the other,

the dwelling-place of gods.


a revolver handy,

The one

keeps

and

is

always on his guard

against being robbed or cheated (uncon-

[4


TBoDp anD Circum0tance
scious of the fa& that he
is all

the time rob-

bing and cheating himself), the other keeps


ready a banquet for the best.

He

throws

open

his

doors to talent, beauty, genius,

goodness. His friends are of the aristocracy

They have become a part of himself. They are in his sphere of thought, his world of consciousness. From his heart
of chara&er.

pours forth nobility, and

it

returns to

him
love

tenfold in the multitude of those

who

him and do him honour.

The
what

natural grades in

human

society

are they but spheres of thought,

and

modes ofcondudt manifesting those spheres ?

The proletariat may


sions, but

rail

against these diviaffedl

he

will

not alter or

them.

There
states

is

no

artificial

remedy

for equalizing
affinity,

of thought having no natural

and separated by the fundamental


ples of
life.

princi-

The

lawless

and the law-abidis it

ing are eternally apart, nor

hatred nor

pride that separates them, but states of intelligence

and modes of condud which

in

[5]

60an;

I&mgof^mD
muturude and ill-mannered
circle

the moral principles of things stand


ally unrelated.

The

are shut out

from the

of the gentle and


their

refined

by the impassable wall of

own

mentality which, though they

may remove

by patient self-improvement, they can never


scale

by a vulgar intrusion. The kingdom


is

of heaven he

not taken by violence, but

who conforms to its principles receives the password. The ruffian moves in a society of ruffians; the saint
is

one of an

eleft

brethren whose

communion is

divine music.

men are mirrors reflecting according to their own surface. All men, looking at the world of men and things, are looking into a mirror which gives back their own reflecAll
tion.

Each man moves


pansive circle of his
outside that circle
is

in the limited or ex-

own

thoughts, and

all

non-existent to him.

He
The

only knows that which he has become.

narrower the boundary, the more conis

vinced

the

man

that there

is

no further

[6]

TBoDp ann Circumstance


limit,

no other circle. The

lesser

cannot con-

tain the greater,

and he has no means of ap-

prehending the larger minds; such knowledge comes only by growth.

The man who

moves in a widely extended circle of thought


knows
all

the lesser circles from which he

has emerged, for in the larger experience


all lesser

experiences are contained and pre-

served; and

when

his circle

impinges upon
is

the sphere of perfect


fitting

manhood, when he

himself for

company and communhis

ion with

them of blameless condudt and

profound understanding, then


will

wisdom

have become

sufficient to

convince him

that there are wider circles

still

beyond of

which he
is

is

as yet

but dimly conscious, or

entirely ignorant.

Men,

like schoolboys, find

themselves

in standards or classes to

which their igno-

rance or knowledge entitles them.

The

cur-

riculum of the sixth standard


to the

is

a mystery

boy

in the first

it is

outside and be-

yond the

circle

of his comprehension; but


[

7]

he reaches

it

by persistent

effort

and patient

growth

in learning.
all

By mastering and outcomes


and makes
still is

growing

the standards between, he


its

at last to the sixth,

learning

his

own; and beyond


and

the sphere of

the teacher. So in
are dark

life,

men whose

deeds

selfish, full

of passion and per-

sonal

desire,

cannot

comprehend those
and
unselfish, whose

whose deeds

are bright

minds are calm, deep, and pure, but they


can reach this higher standard, this enlarged
consciousness, by effort in right-doing, by

growth
sion.

in

thought and moral comprehen-

And

above and beyond

all

lower and

higher standards stand the Teachers of mankind, the Cosmic Masters, the Saviours of
the world whom the adherents of the various
religions worship.
ers as in pupils,

There

are grades in teach-

and some there are who

have not yet reached the rank and position


of Master^ yet, by the sterling morality of
their character, are guides

and teachers; but

to

occupy

a pulpit or

rostrum does not make

[8]

IBoDp ano Ctrcum0tance


a

man

a teacher.

man

is

constituted a

teacher by virtue of that moral greatness

which

calls forth

the resped: and reverence

of mankind.

Each man
more, no
of his
less.

is

as

low or high,

as little or

great, as base or noble, as his thoughts;

no

Each moves within the sphere


is

own

thoughts, and that sphere

his

world. In that world in which he forms his


habits of thought, he finds his

company.

He

dwells in the region which harmonizes

with his particular growth. But he need not


perforce remain in the lower worlds.
lift

He can

his

thoughts and ascend.

He

can pass

above and beyond into higher realms, into


happier habitations.
wills

When

he chooses and
selfish

he can break the carapace of

thought, and breathe the purer

airs

of a

more expansive

life.

[9]

Cfce titer

mo rio of Cfcinp
is

THE
lesser.

world of things

the other half

of the world of thoughts. The inner in-

forms the outer.

The

greater embraces the

Matter

is

the counterpart of mind.

Events are streams of thought. Circumstances are combinations of thought,

and

the outer conditions and adlions of others


in

which each

related to

man is involved are intimately his own mental needs and develis

opment.

Man

a part of his surroundings.


is

He

is

not separate from his fellows, but


closely to

bound

them by the

peculiar inti-

macy and
roots of

interaction of deeds,

and by those

fundamental laws of thought which are the

human

society.

One

cannot

alter external things to suit

his passing

aside his

whims and wishes, but he can set whims and wishes; he can so alter
of mind towards externals that

his attitude

they will assume a different aspe6l.

He can-

not mould the aftions of others towards him,


[

10

Span: ffitfngof^mD
but he can rightly fashion his adions towards

them.

He cannot break down the wall of ciris

cumstance by which he

surrounded, but
it,

he can wisely adapt himself to

or find the

way out

into enlarged circumstances

by ex-

tending his mental horizon. Things follow


thoughts. Alter your thoughts, and things
will receive a

truly, the

new adjustment. To refled mirror must be true. A warped


back an exaggerated image.

glass gives

mind gives a distorted refledion of the world. Subdue the mind, organize and tranquilize it, and a more beautiful image of the universe, a more perfed perception of
disturbed
the world-order, will be the result.

Man
his
his
is

has

all

power within the world of


to purify

own mind,
power

and perfed

it,

but

in the outer

world of other minds


is

subjed and limited. This

made

plain

when we

refled that each finds himself in

a world of

men and

things, a unit

amongst

myriads of similar units. These units do not

ad independently and
[

despotically, but rei

"


Q0an;
ftUng;

ofa^tnti

sponsively and sympathetically.

My fellowa

men are involved in my adions, and they will


deal with them. If what I

do be

menace
expels

to

them, they
against me.

will

adopt protedive measures


the

As

human body

its

morbid atoms, so the body

politic instinc-

tively expurgates its recalcitrant

members.
in-

Your wrong ads


flided on this

are so

many wounds

body
will

politic,

and the healing


not

of its wounds

be your pain and sorrow.

This

ethical cause

and effed

is

differ-

ent from that physical cause and effed with

which the simplest

is

acquainted. It
its

is

but

an extension of the same law;


tion to the larger
is

applica-

body of humanity.

No ad

Your most secret deed is invisibly reported, its good being proteded in joy,
aloof.
its

evil

destroyed in pain. There

is

a great

ethical truth in the old fable

of "the Book

of Life," in which every thought and deed


is

recorded and judged. It

is

because of this

that your deed belongs, not alone to your-

self,

but to humanity and the universe


[

i2

TBoOp anD Circumstance


that

you

are powerless to avert external ef-

fects,

but are all-powerful to modify and cor;

rect internal causes


this that the
is

and

it is

also because of

perfe&ing of one's

own deeds

man's highest duty and most sublime

accomplishment.

The
deeds

obverse of this truth

that

you

are

powerless to obviate external things and

is,

that external things

and deeds
cause of
is

are powerless to injure you.

The

your bondage
in.

as

of your deliverance

with-

The
is

injury that

comes

to

you through
the

others
reflex

the rebound of your

own deed,

of your own mental attitude. They are

the instruments, you are the cause. Destiny


is

ripened deeds.

The

fruit

of

life,

both

bit-

ter

and sweet, is received by each man

in just

measure.

The

righteous

man

is free.

None

can injure him; none can destroy him; none


can rob him of his peace. His attitude towards

men, born of understanding, disarms


power

their

to wound him. Any injury which they

may try to inflid:, rebounds upon


[

themselves

'3 ]

99an: J&tng of^inD


to their

own

hurt, leaving

him unharmed
that goes

and untouched.

The good

from

him

is

his perennial fount

of happiness, his
is

eternal source of strength. Its root


ity, its

seren-

flower

is

joy.
a

The harm which


an

man

sees in the

adion

of another towards him

ad of slander

say, for instance,


itself,
it;

is

not in the ad:

but in his attitude of mind towards

the

injury and unhappiness are created by himself,

and subsist

in his lack

of understanding

concerning the nature and power of deeds.

He

thinks the

ad

can permanently injure


it is

or ruin his charader, whereas

utterly

void of any such power; the reality being


that the deed can only injure or ruin the

doer of

it.

Thinking himself
agitated

injured, the

man becomes
harm

and unhappy, and

takes great pains to counteradthe supposed


to himself,

and these very pains give


All his agitation and

the slander an appearance of truth, and aid


rather than hinder
it.

unrest is created by his reception of the deed,


[

H]

lBotip

and Circumstance
itself.

and not a&ually by the deed


righteous

The

man has proved this by the fad: that the same a& has ceased to arouse in him
any disturbance.
fore ignores
it.

He understands, and therewhich

It belongs to a sphere

he has ceased to inhabit, to a region of consciousness with which he has no longer any
affinity.

He

does not receive the a6t into

himself, the thought of injury to himself be-

ing absent.

He lives above the mental darkhim than a boy can


this that

ness in which such a6ts thrive, and they can

no more

injure or disturb

injure or divert the sun


at
it.

by throwing stones
Buddha,

It

was to emphasize

to the

end of

his days, never ceased to tell

his disciples that so

long as the thought

"I have been injured/' or "I have been


cheated," or "I have been insulted," could
arise in a

man's mind, he had not compre-

hended the Truth.

And
it

as with the

condudt of others, so

is

with external things

and circumstances

with surroundings
]

in themselves they are

'5

Q^an: King of C^mD


neither

good nor bad,

it is

the mental

atti-

tude and state of heart that makes them


so.
if

A man imagines he could do great things


time, want of

by want of money, want of


influence,
ties.

he were not hampered by circumstances

and want of freedom from family

In reality the
all.

these things at
to

man is not hindered by He, in his mind, ascribes


to them, but to his
is,

them

power which they do not possess,


to a

and he submits, not

opinion about them, that

weak

ele-

ment

in his nature.
is

The

real

"want"

that

hampers him
tude of mind.

the want of the

right atti-

When

he regards his circum-

stances as spurs to his resources,


sees that his so-called

when he
are the

"drawbacks"
is

very steps up which he

to

mount

success-

fully to his achievement, then his necessity

gives

birth to invention,

and the "hinaids.

drances" are transformed into

The

man

is

the all-important fa&or. If his

mind

be wholesome and rightly tuned, he will not

whine and whimper over


[

his circumstances,

16]

TBoOp anD Circum0tance


but
will rise

up, and outgrow them.

He who
continue

complains of his circumstances has not yet

become
to prick

man, and Necessity


till

will

and lash him

he

rises into

man-

hood's strength, and then she him. Circumstance


is

will

submit to

a severe taskmaster to

the weak, an obedient servant to the strong.


It
is

not external things, but our thoughts


set

about them, that bind us or

us

free.

We

forge our

own

chains, build our

dungeons, take ourselves prisoners;


loose our bonds, build our

own or we

own
all

palaces, or

roam

in

freedom through
I

scenes and

events. If

think that

my surroundings are
will

powerful to bind me, that thought

keep

me
and

bound. If
life, I

think that, in

my

thought

can

rise

above

my

surroundings,

that thought will liberate me.

One

should

ask of his thoughts,

"Are they

leading to

bondage or deliverance?" and he should

abandon thoughts that bind, and adopt


thoughts that set
If
free.

we

fear

our fellow-men, fear opinion,,


[

17

90an;

i&tng;

of

Q^mD

poverty, the withdrawal of friends and influence, then

we

are

bound indeed, and cannot


if in

know

the inward happiness of the enlight-

ened, the freedom of the just; but

our

thoughts we are pure and


life's

free, if

we

see in

reactions

and reverses nothing to cause


fear,

us trouble or
in

but everything to aid us

our progress, nothing remains that can

prevent us from accomplishing the aims of

our

life,

for then

we

are free indeed.

'8

iatnt; its flatter?

anD

its

jfreeoom

MAN
did not

is

subject to the law of habit. Is


is free.

he then free? Yes, he

Man
them,

make

life

and

its

laws; they are

eternal; he finds himself involved in

and he can understand and obey them.

Man's power does not enable him


laws of being;
it

to

make

subsists in discrimination

and choice.

Man

does not create one jot of

the universal conditions or laws; they are

the essential principles of things, and are


neither

made nor unmade.

He
To

discovers,
is

not makes, them. Ignorance of them


the root of the world's pain.
is

at

defy them

folly

and bondage.

Who is the freer man,


?

the thief who defies the laws of his country,

or the honest citizen who obeys them


again,
is

Who,

the freer man, the fool

he can

live as

he

likes,

or the

who thinks wise man who


is

chooses to do only that which

right?

Man

is,

in the nature

of things, a being
alter;

of habit, and this he cannot


[

but he

19

a9an:

EmgofcpmD
He cannot alter the
law

can alter his habits.

of his nature, but he can adapt his nature


to the law.

No man
it

wishes to alter the law

of gravitation, but
to
it;

all

men

adapt themselves
to
it,

they use

by bending
it.

not by

defying or ignoring

Men

do not run up

against walls or jump over precipices in the

hope that

this

law will alter for them.


walls,

They

walk alongside
cipices.

and keep

clear

of pre-

Man

can no

more get outside the law of


employ
wisely or

habit, than he can get outside the law of

gravitation, but he can

it

unwisely.

As

scientists

and inventors mas-

ter the physical forces

and laws by obeying

and using them, so wise men master the


spiritual forces

and laws
is

in the

same way.

While the bad man


of habit, the good

the whipped slave


is its

man

wise director

and master. Not


nor yet
its

its

maker ,

let

me

reiterate,
its

arbitrary

commander, but

self-disciplined user, its master

by virtue of

knowledge grounded on obedience.


[

He

is

20]

IBoDp anD Circum0tance


the bad

man whose

habits of thought
is

and

a&ion are bad.

He

the

good man whose

habits of thought

and a&ion are good. The

bad man becomes the good


forming or transmuting
not alter the law; he

man by

trans-

his habits.

He does
he adapts

alters himself;

himself to the law. Instead of submitting to


selfish indulgences,

he obeys moral princi-

ples.

He

becomes the master of the lower


in the service

by enlisting

of the higher.

The
is

law of habit remains the same, but he

changed from bad to good by his read-

justment to the law.

Habit

is

repetition.

Man repeats the same


until they are

thoughts, the same a&ions, the same experiences over

and over again

incorporated with his being, until they are


built into his character as part of himself.

Faculty

is

fixed habit.

Evolution
is

is

mental

accumulation.

Man,

to-day,

the result of

millions of repetitious thoughts and afts.

He
still

is

not ready-made, he becomes, and


is

is

becoming. His character


[

predeter-

2i

et9an: filing

of^mO
The
thought, the

mined by
becomes.

his

own

choice.

ad, which he chooses, that, by habit, he

Thus

each

man

is

an accumulation of

thoughts and deeds.

The

characteristics

which he manifests instinctively and without effort are lines of thought and a6tion

become, by long repetition, automatic; for


it is

the nature of habit to become, at


it

last,

unconscious, to repeat, as

were, itself with-

out any apparent choice or effort on the part

of

its

possessor; and in due time

it

takes

such complete possession of the individual


as to

appear to render his


it.

will

powerless to
all

counteract

This

is

the case with

habits,

whether good or bad; when bad, the


is

man

spoken of as being the

cc

victim" of a bad

habit or a vicious mind;


referred to as

when good, he is having, by nature, a "good


and
will

disposition."

All

men

are,

continue to be, sub-

ject to their

good or bad

own

habits,
is,

whether they be

that
[

subject to their
]

own

TBoDp anD Circumstance


reiterated

and accumulated thoughts and


this,

deeds.

Knowing
is

the wise

man

chooses

to subjedt himself to

good

habits, for such

service

joy, bliss, and freedom; while to


is

become

subjedl to bad habits

misery,

wretchedness, slavery*

This law of habit


it

is

beneficent, for while

enables a man to bind himself to the chains


it

of slavish pradlices,

enables

him

to be-

come
is

so fixed in

good courses

as to

do them

unconsciously, to do instinctively that which


right,

without restraint or exertion, and

in

perfed happiness and freedom. Observlife,

ing this automatism in

men have denied


as being

the existence of will or freedom on man's


part.

They speak of him

"born"

good or bad, and regard him


instrument of blind forces.
It is true that

as the helpless

man
to

is

the instrument of
accurate, he
blind, and

mental forces,
is

those forces,

or be more but they not


are
[

he can diredl them, and rediredt them into

new

channels. In a word, he can take him*3


]

self in

hand and reconstruct


it is

his habits; for


is

though

also true that he

born with
is

a given character, that character

the proit

dud of numberless
and
fied

lives

during which

has

been slowly built up by choice and


in this life
it

effort,

will

be considerably modi-

by new experiences.

No matter how apparently helpless a man


has

become under the tyranny of


bad
characteristic,

a bad
are

habit, or a

essentially the same,

he
by

and they
it

can, so long as

sanity remains, break

away from
its

and be-

come free,
habit ; and

replacing

it

opposite good
as

when

the

good possesses him

the bad formerly did, there will be neither

wish nor need to break from that, for

its

dominance

will

be perennial happiness, and

not perpetual misery.

That which

man
wills;

has formed within

himself, he can break

up and re-form when


and a man does not

he so wishes and

wish to abandon a bad habit so long as he regards


it

as pleasurable. It is
[

when

it

24]

TBoDp ano Citcum0tance


assumes a painful tyranny over him that
he begins to look for a way of escape, and
finally

abandons the bad for something


helplessly bound.

better.

No man
slave will

is

The

very

law by which he has become a self-bound


enable him to become a
self-

emancipated master.
but to aft upon
it,

To know
that
is,

this,

he has

deliberately
lines

and strenuously to abandon the old

of

thought and conduft, and diligently fashion

new and
complish

better lines.

That he may not

ac-

this in a day, a

week, a month,

a year, or five years, should not dishearten

and dismay him. Time

is

required for the


established,

new

repetitions to

become
and

and

the old ones to be broken up; but the law

of habit of

is

certain

infallible,

and a

line

effort patiently
is

pursued and never aban-

doned,
for if a

sure to be crowned with success

bad condition, a mere negation, can


fixed

become

and

firm,

how much more


a positive prin-

surely can a

good condition,
c

25

span: fcmgofSpnO
ciple,

become established and powerful


is

A
so

man

powerless to overcome the wrong


in himself

and unhappy elements

only

long as he regards himself as 'powerless. If to

the bad habit


1

is

added the thought, "I canwill

not/ the bad habit


can be overcome
lessness
is
till

remain. Nothing

the thought of power-

uprooted and abolished from the


great stumbling-block
is

mind.
habit

The

not the

itself, it is the belief in the impossibility


it.

of overcoming
a

How can
as

a
is

man overcome
convinced that

bad habit so long


impossible?

he

it is

How
is

can a
it

man

be pre-

vented from overcoming


that he can,

when he knows
it?

and

determined to do

The dominant thought by which man


enslaved himself
is

has

the thought, "I cannot

overcome

my sins."
all

Bring
its

this

thought out
it

into the light, in


is

nakedness, and

seen to be a belief in the power of


its

evil,

with

other pole, disbelief in the power

of good. For a

man
[

to say, or believe, that

he cannot

rise

above wrong-thinking and

IBoDp anD Circumstance


wrong-doing,
is

to submit to evil,

is

to aban-

don and renounce good.

By such

thoughts, such beliefs,

man

binds himself; by their opposite thoughts,


opposite beliefs, he sets himself
free.

changed attitude of mind changes the character, the habits, the life.

Man

is

his

own

deliverer.

He

has brought about his thral-

dom; he can
still

bring about his emancipation.


is

All through the ages he has looked, and

looking, for an external deliverer, but

he

still

remains bound.

The
is

Great Deliv-

erer

is

within;
Spirit

He
is

is

the Spirit of Truth;


the Spirit of

and the
;

of Truth

Good and he
efFe&s,

in the Spirit

of

Good who
their

dwells habitually in

good thoughts and

good a&ions.
not bound by any power outside
these

_Man is
his

own wrong thoughts, and from


set

he can

himself free; and foremost, the

enslaving thoughts from which he needs


to be delivered are

"I
27
]

cannot

rise,"

"I

cannot break away from bad habits," "I


[

cannot

alter

my

nature/'

"I cannot control

and conquer myself/' "I cannot cease from


sin." All these

"cannots" have no existence


which they submit; they

in the things to

exist

only in thought.

Such negations are bad thought-habits


which need to be eradicated, and
in their

place should be planted the positive

"I
of

can," which should be tended and devel-

oped

until

it

becomes a powerful

tree

habit, bearing the

good and

life-giving fruit

of right and happy living.

Habit binds us; habit sets us


is

free.

Habit

primarily in thought, secondarily in deed. the thought from bad to good, and

Turn

the deed will immediately follow. Persist


in the bad,

and

it

will

bind you tighter and

tighter; persist in the good,

and

it

will take

you

into ever-widening spheres of freedom.

He who loves his bondage, let him remain bound. He who thirsts for freedom, let him
come and be
set free.

[28

TBoDtlp Conditions

THERE
body
;

are to-day scores of distind

schools devoted to the healing of the


a fadt

which shows the great preva-

lence of physical suffering, as the hundreds

of religions, devoted to the comforting of

men's minds,prove the universality of mental suffering.

Each of these schools has


it is

its

place in so far as
ing,
evil
;

able to relieve suffer-

even where
for with
all

it

does not eradicate the

these schools of healing,

the fads of disease and pain remain with us,


just as sin and sorrow remain in spite of

the

many

religions.

Disease and pain, like sin and sorrow,


are too deep-seated to be
liatives.

removed by
I

pal-

Our

ailments have an ethical cause

deeply rooted in the mind.

do not

infer

by

this that physical conditions

have no

part in disease ; they play an important part


as instruments, as

fa&ors in the chain of


that carried the

causation.

The microbe

[29]

Q0an: ftmgofe^inD
black death was the instrument of uncleanliness,

and uncleanliness
is

is,

primarily, a

moral disorder. Matter


that bodily conflict

visible

mind, and
has

which we

call disease

a causal affinity to that mental confli&which


is

associated with sin. In his present

human
is

or self-conscious state, man's


tinually being disturbed
flicting desires,

mind

con-

by violently con-

and

his
is

body attacked by
in a state

morbid elements.
tal

He

of men-

inharmony and bodily discomfort. Anifrom disease because they are from

mals in their wild and primitive state are


free

free

inharmony.

They

are in accord with their

surroundings, have no moral responsibility

and no sense of sin, and are


appointment,

free

from those

violent disturbances of remorse, grief, disetc.,

which are so destructive

of man's harmony and happiness, and their


bodies are not affli&ed.

As man ascends into


him
sin
all

the divine or cosmic-conscious state, he will


leave behind and below
conflicts, will

these inner
all

overcome
[

and

sense

30]

IBoop anD Circumstance


of
sin,

and

will dispel

remorse and sorrow.

Being thus restored to mental harmony, he


will

become restored

to bodily

harmony,

to wholeness, health.

The body
in
it

is

the image of the mind, and

are traced the visible features of hidden

thoughts.

The

outer obeys the inner, and

the enlightened scientist of the future

may
its

be able to trace every bodily disorder to


ethical cause in the mentality.

Mental harmony, or moral wholeness,

makes
for
it

for bodily health. I say makes for


will

it y
it

not produce

it

magically, as

were,

bottle
free,

though one should swallow of medicine and then be whole and but the mentality becoming
as

if

is

more poised and


is

restful, if the

moral stature

increasing, then a sure foundation of bod-

ily

wholeness

is

being

laid,

the forces are

being conserved and are receiving a better


diredion and adjustment
;

and even

if

per-

fed health

is

not gained, the bodily derangeit

ment, whatever

be, will have lost


c

its

power

31

to

undermine the strengthened and uplifted

mind.

One who
sarily at

suffers in

body

will

not neces-

once be cured when he begins to

fashion his

mind on moral and harmonious


body
the
crisis,

principles; indeed, for a time, while the


is

bringing to a

and throwing

off,

effects

of former inharmonies, the morbid

condition
a

may appear

to be intensified.

As

man

does not gain perfed peace imme-

diately he enters

upon the path of righteousof adjustment;


rare excep-

ness, but must, except in rare instances, pass

through

a painful period

neither does he, with the


tions, at
is

same

once acquire perfect health.

Time

required for bodily as well as mental readif

justment, and even


it

health

is

not reached,

will

be approached.

If the

mind be made

robust, the bodily

condition will take a secondary and subordinate place, and will cease to have that pri-

mary importance which so many give to it. If a disorder is not cured, the mind can
[

32]

IBoOp ano Circum0tance


rise
it.

above

it,

and refuse

to be

subdued by

One
of

can be happy, strong, and useful in


it.

spite

The

statement so often

made by
happy
is

health specialists that a useful and


life
is

impossible without bodily health


fad: that

disproved by the

numbers of men

who have accomplished the greatest works men of genius and superior talent in all
departments
bodies,

have been

afflided in their

and to-day there


ads

are plenty of living

witnesses to this fad. Sometimes the bodily


afflidion
ity,

as a stimulus to

mental adivits

and

aids rather than hinders

work.

To make a useful and happy life dependent


upon
is

health,

is

to put matter before

mind,

to subordinate spirit to body.

Men of robust minds do


-their bodily condition if
it

not dwell upon

be in any way

disordered
on, as though the

they ignore it,and


it

work on, live

were not. This ignoring of

body not only keeps the mind sane and


it is

strong, but

the best resource for cur-

ing the body. If we cannot have a perfedly


[

33

sound body, we can have


and a healthy mind
is

a healthy

mind,

the best route to a

sound body.

sickly

mind

is

more deplorable than


it

a disordered

body, and

leads to sickliness
is

of body.

The

mental invalid

in a far

more

pitiable condition than the bodily invalid.

There

are invalids (every physician


lift

knows

them) who only need to


a strong, unselfish,

themselves into

happy frame of mind

to discover that their

body

is

whole and

capable.

Sickly thoughts about oneself, about one's

body and food, should be abolished by

all

who are called by the name of man. The man who imagines that the wholesome food
he
is

eating

is

going to injure him, needs to

come
tal

to bodily vigour

by the way of men-

strength.

To

regard one's bodily health

and
lar

safety as being

dependent on a particuis

kind of food which


is

absent from nearly

every household,

to court petty disorders.

The

vegetarian

who
[

says he dare not eat

34]

IBoDp ana Circumstance


potatoes, that fruit produces indigestion,
that apples give

him

acidity, that pulses are

poison, that he

is

afraid of green vegetables,

and so on,

is

demoralizing the noble cause

which he professes to have espoused, is making


it

look ridiculous in the eyes of those ro-

bust meat-eaters
fears

who

live

above such sickly

and morbid

self-scrutinies.

To imagine
when one
misun-

that the fruits of the earth, eaten


is

hungry and

in

need of food, are destruclife is

tive

of health and

totally to

derstand the nature and office of food.


office

The
it.

of food

is

to sustain

and preserve the


It

body, not to undermine and destroy


is

a strange delusion,

and one

that

must
that

readt deleteriously

upon the body,

possesses so

many who

are seeking health


certain

by the way of diet, the delusion that

of the simplest, most natural, and purest of


viands are bad of themselves^ that they have
in

them the elements of death, and not of

life.

One

of these food-reformers once told

me

that he believed his ailment (as well as


[

35

the ailments of thousands of others) was

caused by eating bread; not by an excess of


bread, but by the bread
itself;

and yet

this

man's bread food consisted of nutty, home-

made, wholemeal loaves. Let us get


our
sins,

rid

of

our sickly thoughts, our self-indul-

gences and foolish excesses before attributing our diseases to such innocent causes.

Dwelling upon one's petty troubles and


ailments
is

a manifestation of

weakness of

character.

To so dwell upon them in thought


and
impresses them more vividly

leads to frequent talking about them,


this, in turn,

upon
is

the mind, which soon becomes de-

moralized by such petting and pitying. It


as convenient to dwell
as

upon happiness
disease; as

and health

upon misery and

easy to talk about them, and

much more

pleasant and profitable to do so.

"Let

us live happily then y not hating those

who
from

hate us!

Among men who


hatred!

hate us

let

us dwell free

36


TBoDp anD trcum0tance
" Let
us
live

happily

then, free

from

ailments

among the ailing! Among men who are ailing


ailments!

let

us dwell free from

" Let

us live happily then, free


the greedy!

from greed among


us dwell free from

Among men who


greed!''

are greedy

let

Moral

principles are the soundest foun-

dations for health, as well as for happiness.

They are the true regulators of conduct, and


they embrace every detail of life.

When ear-

nestly espoused and intelligently understood

they will compel a


entire
life

man

to reorganize his
in-

down

to the

most apparently

significant detail.

While definitely regulating


and
foolish

one's diet, they will put an end to squeamishness, food-fear,

whims and

groundless opinions as to the harmfulness

of foods.

When

sound moral health has


all

eradicated self-indulgence and self-pity,


natural foods will be seen as they are

nourishers of the
stroyers.

body, and not

its

de-

[37]

Thus a consideration of bodily conditions


brings us inevitably back to the mind, and
to those

moral virtues which

fortify

it

with

an invincible protection.
are

The
life

morally right

the

bodily right.

To

be continually

transposing the details of

from passing

views and fancies, without reference to fixed


principles,
is

to flounder in confusion; but

to discipline details

by moral principles

is

to see, with enlightened vision, all details in


their proper place

and order.
domain, to perceive the

For

it is

given to moral principles alone,

in their personal

moral order. In them alone resides the insight that penetrates to causes,

and with

them only
all

is

the power to at once

command
as the
filings

details to their order

and place,

magnet draws and polarizes the


steel.

of

Better even than curing the


rise

body

is

to

above

it;

to be

its

master, and not to


it;

be tyrannized over by
not to pander to
it,

not to abuse
its

it,

never to put

claims

an

TBoDp anD Circumstance


before virtue; to discipline and moderate
pleasures,
pains,
its

and not to be overcome by


word, to
live in the poise

its

in a

and

strength of the moral powers, this, better

than bodily cure,

is

yet a safe

way

to cure,

and

it

is

permanent source of mental

vigour and spiritual repose.

[39]

MANY
all
is

of the greatest

men through

ages have abandoned riches and

adopted poverty to better enable them to


accomplish their lofty purposes. Why, then,

poverty regarded as such a terrible evil?


is
it

Why
great

that this poverty, which these

men

regard as a blessing, and adopt as

a bride,

should be looked upon by the bulk

of mankind as a scourge and a plague?

The

answer
is

is

plain.

In the one case, the poverty

associated with a nobility of


it all

mind which

not only takes from

appearance of evil,

up and makes it appear good and beautiful, makes it seem more attractive and more to be desired than riches
but which
lifts
it

and honour, so much so

that, seeing the

dignity and happiness of the noble mendicant,

thousands imitate him by adopting his


the other case, the poverty
associated with every-

mode of life. In
of our great
thing that
is

cities is

mean and

repulsive

-with

[40]

9^an:

tfng;

of^tntJ
filth, laziness, dis-

swearing, drunkenness,

honesty, and crime.

What,

then,
is it

is

the pri?

mary

evil
is

is

it

poverty, or

answer

inevitable

its

it is sin.

The Remove sin


sin

from poverty, and

sting

is

gone;

it

has

ceased to be the gigantic evil that


peared, and can even be turned to

it

ap-

good and
as

noble ends. Confucius held up one of his

poor disciples, Yen-hwui by name,

an ex-

ample of

lofty virtue to his richer pupils,

yet "although he was so poor that he had


to live

on

rice

and water, and had no better


no com-

shelter than a hovel, he uttered


plaint.

Where this poverty would have made other men discontented and miserable,

he did not allow his equanimity to be

disturbed." Poverty cannot undermine a

noble chara&er, but


advantage.
all

it

can set

it

off to better

The

virtues of

Yen-hwui shone

the brighter for being set in poverty, like

resplendent jewels set in a contrasting back-

ground.
It
is

common

with social reformers to

[41

regard poverty as the cause of the sins with

which

it is

associated; yet the

same reformof the rich as

ers refer to the immoralities

being caused by their riches.


is

Where

there

a cause its effedt will appear,

and were
and pov-

affluence the cause of immorality,

erty the cause of degradation, then every


rich

man would become immoral and every poor man would come to degradation.

An
or

evil-doer will

commit

evil

under any

circumstances, whether he be rich or poor,

midway between the two

conditions.

A
to

right-doer will do right howsoever he be


placed.

Extreme circumstances may help


is

bring out the evil which


awaiting
its

already there

opportunity, but they cannot

cause the

evil,

cannot create

it.

Discontent with one's financial condition


is

not the same as poverty.

Many people rein

gard themselves as poor whose income runs


into several hundreds,
several thousands, of

and

some
a year,

cases

pounds

com-

bined with light responsibilities.

They im-

[42

IBoDp ano Circumstance


agine their affli&ion to be poverty; their
real trouble is covetousness^

They

are not

made unhappy by
for riches.

poverty, but by the thirst


is

Poverty

more

often in the
as a

mind than
thirsts for

in the purse.

So long
will

man

more money he
and

regard him-

self as poor,

in that sense

he

is

poor,

for covetousness

is

poverty of mind.
is

A miser
poor as

may be a millionaire, but he when he was penniless.

as

On
rtiany

the other hand, the trouble with so

who
is

are living in indigence

and deg-

radation

that they are satisfied with their

condition.
laziness,

To

be living in

dirt, disorder,

and swinish self-indulgence, revel-

ling in foul thoughts, foul words,

and un-

clean surroundings, and to be satisfied with


oneself,
is

deplorable.

Here

again,

"povto be
in-

erty " resolves

itself into a

mental condition,
is

and

its

solution, as a

"problem,"

looked for in the improvement of the

dividual from within, rather than of his out-

ward condition. Let a man be made clean

[43

and

alert within,

and he

will

no longer be

content with dirt and degradation without.

Having put
others will
right

his

mind

in order,

he

will

then

put his house

in order; indeed,

both he and

know

that he has put himself

by the

fadt that

he has put his imme-

diate surroundings right.

His

altered heart

shows

in his altered
are,

life.

There

of course, those

who

are nei-

ther self-deceived nor self-degraded, and


yet are poor.

Many
They

such are satisfied to

remain poor.
ous,

are contented, industrielse;

and happy, and desire nothing

but

those

among them who

are dissatisfied,

and

are ambitious for better surroundings

and

greater scope, should, and usually do, use


their poverty as a spur to the exercise of
their talents

and energies. By self-improve-

ment and

attention to duty, they can rise

into the fuller,

more responsible

life

which

they desire.
Devotion
to

duty

is,

indeed, not only the


is

way out of

that poverty which

regarded

[44]

TBoDp anD Circumstance


as restri&ive,
it is

also the royal road to af-

fluence, influence,

and

lasting joy, yea,

even

to perfection

itself.
it is

When understood in its


seen to be related to
life.

deepest sense
that
is

all

best and noblest in

It includes

energy, industry, concentrated attention to


the business of one's
life,

singleness of pur-

pose, courage and faithfulness, determination

and

self-reliance,
is

and that self-abnegaall real

tion which

the key to

greatness.

A singularly successful man was once asked,


"What
is

the secret of your success?" and


at six o'clock in the

he replied, "Getting up

morning, and minding

my own

business."

Success, honour, and influence always


to

come

him who
life,

diligently attends to the business

of his

and religiously avoids interfering

with the duties of others.


It

may

here be urged

urged
in

and tory workers have not the time or opporpoverty


for instance, the mill
fac-

and

is

usually so

that the majority of those

who

are

tunity to give themselves to any special

[45

a9an:
work. This
is

^tngof^tnD
Time and opporthe poor above

a mistake.

tunity are always at hand, are with every-

body

at all times.

Those of

mentioned, who are content to remain where


they are, can always be diligent in their factory labour, and sober and

happy

in their

homes, but those of them who


could better
for
it
fill

feel that

they

another sphere, can prepare


in their spare

by educating themselves

The hard-worked poor are, above all, the people who need to economize their time and energies; and the youth who wishes to
time.
rise

out of such poverty must at the out-

set

put aside the foolish and wasteful indul-

gences of alcohol, tobacco, sexual vice, late

hours at music-halls, clubs, and gaming parties,

and must give


his
is

his evenings to the im-

provement of
ment.

mind

in that course of

education which

necessary to his advance-

By

this

method, numbers of the most

influential

of

men throughout history some have raised them among the greatest

themselves from the commonest poverty;

[46]

16oDp ano Circumstance


a fa6t which proves that the time of necessity is the

hour of opportunity, and not,

as

is

so often imagined and declared, the


;

destruftion of opportunity

that the deeper

the poverty, the greater


a6lion in

is

the incentive to

those

who

are dissatisfied with

themselves, and are bent

upon achievement.
it is

Poverty

is

an

evil or

not, according

to the character

and the condition of mind


is

of the one that


an

in poverty.

Wealth

is

evil or not, in the

same manner. Tolstoi

chafed under his wealthy circumstances.

To

him they were


Vice, however,

a great evil.

He

longed for

poverty as the covetous long for wealth.


is

always an

evil, for it

both

degrades the individual who commits


is

it,

and

menace

to society.

logical

and pro-

found study of poverty

will

always bring us

back to the individual, and to the human


heart.

When

our

social reformers

vice as they

now condemn

the

condemn rich; when we

they are as eager to abolish wrong-living


as they

now

are to abolish low wages,

[47

may look

for a diminution in that


is

form of

degraded poverty which

one of the dark

spots on our civilization. Before such poverty disappears altogether, the


will

human

heart

have undergone, during the process of

evolution, a radical change.


is

When that heart


selfishness;

purged from covetousness and

when drunkenness, impurity, indolence, and


self-indulgence are driven for ever from the
earth, then poverty

and riches will be known


will perforin his

no more, and every man


duties with a joy so full

and deep

as

is

yet

(except to the few

whose hearts
men, and

are already
eat of

pure)

unknown

to

all will

the fruit of their labour in sublime self-re-

sped and perfed peace.

[48

Q^an'0 Spiritual Dominion

THE kingdom
that of his

over which

man

is

desis

tined to rule with undisputed sway

own mind and


shown,
is
is

life;

but

this

king-

dom,

as already

not separate from


itself alone;

the universe,
it is

not confined to

intimately related to entire humanity,

to nature, to the current of events in


it is,

which
to

for the time being, involved,

and

the vast universe.

Thus
a

the mastery of this

kingdom embraces the mastery of the knowledge of life;


it lifts

man

into the suprem-

upon him the gift of insight into human hearts, giving him the power to distinguish between good and evil, also to comprehend that which is above both good and evil, and to know the nature
acy of wisdom, bestowing

and consequences of deeds.

At

present

men

are

more or

less

under

the sway of rebellious thoughts, and the

conquest of these
of
life.

is

the supreme conquest

The

unwise think that everything

[49

99an:

&mg of Si^mD
and others by
transposing

can be mastered but oneself, and they seek


for happiness for themselves

modifying external things.

The

of outward effe&s cannot bring permanent


happiness, or bestow wisdom; the patching

and coddling of

a sin-laden

body cannot

produce health and well-being.

The

wise

know that there


is

is

no

real

mastery until self

subdued, that when oneself is conquered,


is

the subjugation of externals

finally as-

sured, and they find happiness for ever

springing

up within them,

in

the calm

strength of divine virtue.


sin,

They put away


its

and purify and strengthen the body by


sway of
passions.

rising superior to the

Man
his life

can reign over his

own mind;

can

be lord over himself. Until he does so reign,


is

unsatisfa&ory and imperfeft. His

spiritual

dominion

is

the empire of the


is

mental forces of which his nature


posed.

com-

The body

has no causative power.

The
tite

ruling of the

body
is

and passion

that

is,

of appe-

the discipline ofmental


50

TSoop anD Circumstance


forces.

The

subduing, modifying, redirect-

ing,

and transmuting of the antagonizing


elements within,
is

spiritual

the wonderful
all

and mighty work which


sooner or
later,

men

must,

undertake. For a long time

man

regards himself as the slave of exter-

nal forces, but there


spiritual

comes

day when

his

eyes open, and he sees that he

has been a slave this long time to none and

nothing but his


fied self.

own ungoverned, unpuririses

In that day, he

up, and, as-

cending his spiritual throne, he no longer

obeys his desires, appetites, and passions


as their slave,
his subjects.

but henceforth rules them as

The

mental kingdom through


as a

which he has been wont to wander


puling beggar and a whipped
discovers
trol
is

serf,

he now

his

by right of lordly self-conand

his to set in order, to organize

harmonize, to abolish. its dissensions and


painful contradictions,
state

and bring

it

to a

of peace.
rising

Thus

up and

exercising his right]

[51

ful spiritual authority,

he enters the comin all ages

pany of those kingly ones who


have conquered and attained,

who have

overcome ignorance, darkness, and mental


suffering,

and have ascended into Truth.

52

Conquest:

Jftot

Resignation

HE

who

has undertaken the sublime

task of overcoming himself, does not


is

resign himself to anything that

evil;
is

he

subjeds himself only to that which


Resignation to evil
is

good.

the lowest weakness;

obedience to good

is

the highest power.

To
"
I

resign oneself to sin

and sorrow,
is

to igno-

rance and suffering, give up;


I
I

to say in
life
is

eflfed:,

am

defeated;

evil,
is

and
the

submit." Such resignation to evil


is

reverse of religion. It

a diredl denial of

good;

it

elevates evil to the position of


in the universe.

supreme power
sorrowful

Such sub-

mission to evil shows


life;

itself in a selfish

and

life

alike devoid of strength

against temptation,

and of that joy and calm

which are the manifestation of a mind that


is

dominated by good.

Man

is

not framed for perpetual resig-

nation and sorrow, but for final victory and


joy. All the spiritual laws of the universe

[53]

a^an: Ring offl^inD


are with the

good man,
There
are

for

good preserves
evil. Its

and

shields.
is

no laws of

nature

destruction and desolation.

The conscious
ter

modification of the charac-

away from

evil

and towards good, forms,


in the

at present,

no part

common

course

of education.

Even our

religious teachers
practice,

have

lost this

knowledge and

and
it.

cannot, therefore, instruct concerning

Moral growth
about by the

is,

so

far, in

the great mass


is

of mankind, unconscious, and


stress

brought

and struggle of life.

The

time will come, however, when the conscious


formation of character
will

form an impor-

tant part in the education of youth,

and

when no man
self-control,

will

be able to

fill

the position

of preacher unless he be a

man of habitual
and ex-

unblemished

integrity,

alted purity, so as to be able to give

sound

instruction in the
will

making of character, which


herein set forth by the

then be the main feature of religion.

The do&rine
author
is

the

do&rine of conquest over


[

54

TBoDp ano Circumstance


evil;

the annihilation of sin; and necessarily

the permanent establishment of man in the

knowledge of good, and


of perpetual peace. This
the Masters of religion in

in the
is

enjoyment

the teaching of
ages.

all

Howsothe doc-

ever

it

may have been


all

disguised and disit is

torted by the unenlightened,


trine
will

of

the perfect ones that were, and


all

be the do&rine of
is

the perfect ones

that are to come. It

the dodtrine of Truth.


is

And

the conquest

not of an evil with-

out; not of evil men, or evil spirits, or


evil things;

but of the

evil within;

of

evil

thoughts, evil desires, evil deeds; for

when

every

man

has destroyed the evil within his

own

heart, to

where

in the

whole vast uni-

verse will any one be able to point, and say,

"There
of

is

evil"? In that great day


within,

when

all

men have become good


evil will

all

traces

have vanished from the earth;


will

sin

and sorrow

be

unknown and
;

there will be universal joy


for evermore.

124 81

'

"<

V\

.K 5

<fc

'\*1

y
Deacidified using the
Neutralizing agent:

Bookkeeper process.

Magnesium Oxide Treatment Date: Nov. 2004

PreservationTechnologies
A

WORLD LEADER

IN

PAPER PRESERVATION

1 1 1 Thomson Park Drive Cranberry Township, PA 16066 (724)779-2111

"o

^A *****
^

-.^"
^V

<***

-W. ^^/

.-

^<*

jfe*

\/
V

vvvv *

v- "/*.V"/.\**V....

*
*

**

^
V*

\13fK** j$
*

<u

%o v^c^**
O
*

**

v *^

^*\

4*

oV

Anda mungkin juga menyukai