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The Shining Gateway The Shining Gateway By James Allen (1915) 1
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The Shining GatewayThe Shining Gateway
By James Allen
(1915)
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Contents
Editor’s foreword 3
1. The Shining Gateway of Meditation 4
2. Temptation 8
3. Regeneration 12
4. Actions and Moties 1!
5. Mora"ity and Re"igion 18
6. Memory# Repetition# and $a%it 2&
7. 'ords and 'isdom 23
8. Tr(th Made Manifest 2)
9. Spirit(a" $(mi"ity 2*
10. Spirit(a" Strength 3&
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Editor’s foreword
St(dents of the wor+s of ,ames A""en a"" oer the wor"d wi"" we"come with -oy another %oo+
from his a%"e pen. /n this wor+ we find the Prophet of Meditation in one of his deepest and yet
most "(cid e0positions. $ow wonderf(""y he dea"s with f(ndamenta" princip"es $ere the reader
wi"" find no ag(e statement of genera"ities# for the writer enters with tender reerence into eerydetai" of h(man e0perience. /t is as tho(gh he came %ac+ to The Shining Gate, and standing
there# he reiewed a"" the way (p which his own feet hae trae""ed# passing oer no temptation
that is common to man +nowing that the o%stac"es that %arred his ascending pathway# or the
c"o(ds that at times o%sc(red his ision# are the common e0periences of a"" those who hae set
their faces towards the heights of "essed ision. As we read his words now# he seems to stand
and %ec+on to (s# saying# 56ome on# my fe""ow 7i"grims it is straight ahead to the Shining
Gateway / hae %"aed the trac+ for yo(.9 /n sending forth this# another posth(mo(s o"(me
from his pen# we hae no do(%t %(t that it wi"" he"p many and many an aspiring so(" (p to the
heights# (nti" at "ast they too stand within The shining Gateway.
:/:; :. A::E<.
5ryngo"e(#9 /"fracom%e# E<G:A<=
BEHOLD THE SHINING GATEWAY
He who attaineth unto Purity
The faultless Parthenon of Truth doth use
Awake! Disperse the dreams of self and sin?
Behold the Shining Gateway! Enter in!
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1 The Shining Gateway of !editation
Be wathful fearless faithful patient pure"
By earnest meditation sound the depths
Profound of life and sale the heights su#lime
$f %o&e and 'isdom( He who does not find
The 'ay of )editation annot reah
Emanipation and enlightenment(
The (nregenerate man is s(%-ect to these three things>Desire, Passion, Sorrow. $e "ies
ha%it(a""y in these conditions# and neither ?(estions nor e0amines them. $e regards them as
his "ife itse"f# and cannot conceie of any "ife apart from them. Today he desires# tomorrow he
ind("ges his passions# and the third day he griees %y these three things @which are a"ways
fo(nd together he is impe""ed# and does not +now why he is so impe""ed the inner forces of
desire and passion arise# a"most a(tomatica""y# within him# and he gratifies their demands Sans
?(estion "ed on %"ind"y %y his %"ind desires# he fa""s# periodica""y# into the ditches of remorse and
sorrow. $is condition is not mere"y (ninte""igi%"e to him# it is (nperceiedB for so immersed is he
in the desire @or se"f conscio(sness that he cannot step o(tside of it# as it were# to e0amine it.
To s(ch a man the idea of rising a%oe desire and s(ffering into a new "ife where s(ch
things do not o%tain seems ridic("o(s. $e associates a"" "ife with the pleasurable gratification of
desire, and so# %y the "aw of reaction# he a"so "ies in the misery of aff"ictions# f"(ct(ating
cease"ess"y %etween p"eas(re and pain.
'hen ref"ection dawns in the mind# there arises a sense @dim and (ncertain at first of a
ca"mer# wiser# and "oftier "ife and as the stages of introspection and se"fCana"ysis are reached#
this sense increases in c"earness and intensity# so that %y the time the first three stages are f(""y
comp"eted# a coniction of the rea"ity of s(ch a "ife and of the possi%i"ity of attaining it is firm"y
fi0ed in the mind.
S(ch coniction# which consists of a steadfast %e"ief in the s(premacy of p(rity and
goodness oer desire and passion# is ca""ed faith. S(ch faith is the stay# s(pport and comfort of
the man who# whi"e yet in the dar+ness# is searching earnest"y for the :ight which %rea+s (pon
him for the first time in a"" its da"ing sp"endor and ineffa%"e ma-esty when he enters the
Shining Gateway of Meditation. 'itho(t s(ch faith he co("d not stand for a sing"e day against
the tria"s# fai"(res# and diffic("ties which %eset him contin(a""y# m(ch "ess co("d %e co(rageo(s"y
fight and oercome them# and his fina" con?(est and sa"ation wo("d %e impossi%"e.
Dpon entering the stage of meditation# faith grad(a""y ripens into +now"edge# and the new
regenerate "ife %egins to %e rea"ied in its ?(iet wisdom# ca"m %ea(ty# and ordered strength# and
day %y day its -oy and sp"endor increase.
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The fina" con?(est oer sin is now ass(red. :(st# hatred# anger# coeto(sness# pride and
anity# desire for p"eas(re# wea"th# and fame# wor"d"y honor and power a"" these hae %ecome
dead things# short"y to pass away for eer there is no more "ife nor happiness in them they
hae no part in the "ife of the regenerate one# who +nows that he can neer again go %ac+ to
them# for now the 5F"d man9 of se"f and sin is dead# and the 5new man9 of :oe and 7(rity is
%orn within him. $e has %ecome @or %ecomes# as the process of meditation ripens and %earsfr(it a new %eing# one in whom 7(rity# :oe# 'isdom# and 7eacef("ness are the r("ing ?(a"ities#
and wherein strifes# enies# s(spicions# hatreds# and -ea"o(sies cannot find "odgment. 5F"d
things hae passed away# and# %eho"d# a"" things hae %ecome new9 men and things are seen
in a different "ight# and a new (nierse is (nei"ed there is no conf(sion as o(t of the inner
chaos of conf"icting desires# passions# and s(fferings the new %eing arises# there arises in the
o(ter wor"d of apparent"y irreconci"a%"e conditions a new 6osmos# ordered# se?(entia"#
harmonio(s# ineffa%"y g"orio(s# fa("t"ess in e?(ity.
Meditation is a process %oth of Purification and Adjustment. Aspiration is the p(rifying
e"ement# and the harmoniing power resides in the inte""ect(a" train of tho(ght ino"ed.
'hen the stage of meditation is reached and entered (pon# two distinct processes of
spirit(a" transm(tation is reached and entered (pon# two distinct processes of spirit(a"
transm(tation %egin to ta+e p"ace# name"yB
1. Transm(tation of passion.
2. Transm(tation of aff"iction.
The two conditions proceed sim("taneo(s"y# as they are interdependent# and act and react
one (pon the other. 7assion and aff"iction# or sin and s(ffering# are two aspects of one thing#
name"y# the Self in man# that se"f which is the so(rce of a"" the tro(%"es which aff"ict man+ind.
They represent Power # %(t power wrong"y (sed. 7assion is a "ower manifestation of a diine
energy which possesses a higher (se and app"ication. Aff"iction is the "imitation and negation of
that energy# and is therefore a means of restoring harmony. 5/t says# in effect to the se"fC%o(nd
man# 5Th(s far sha"t tho( go and no farther.9 The man of meditation transfers the passiona"
energy from the rea"m of ei" @Se"fCfo""owing to the rea"m# of good @se"fCoercoming. Today he
ref"ects# tomorrow he oercomes his passions# and the third day he re-oices. The mind is drawn
from its downward tendency# and is directed (pwards. The %ase meta" of error is transm(ted
into the p(re go"d of Tr(th. :(st# hatred# and se"fishness disappear and p(rity# "oe# and
goodwi"" ta+e their p"ace. As the stage proceeds# the mind %ecomes more and more firm"y fi0ed
in the higher manifestations# and it %ecomes increasing"y diffic("t for it to thin+ and act in the
"ower and -(st in the meas(re that the mind is freed from the "ower# io"ent# and inharmonio(sactiities# -(st so m(ch is passion transm(ted into power# and aff"iction into %"iss.
This means that there is no s(ch thing as aff"iction to the sin"ess man. 'hen sin is p(t
away# aff"iction disappears.
Se"fhood is the so(rce of s(ffering Tr(th is the so(rce of %"iss.
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'hen the (nregenerate man is a%(sed# or s"andered# mis(nderstood# or persec(ted# it
ca(ses him intense s(ffering %(t when these things are %ro(ght to %ear on the regenerate man#
there arises in him the rapt(re of heaen"y %"iss. <one %(t he who has p(t away the great
enemy# se"f# (nder his feet can f(""y enter into and (nderstand the saying.B
Blessed are ye when men shall re&ile you and perseute you and shall say allmanner of e&il against you falsely for my sake( *e+oie and #e e,eeding
glad(
And why does the righteo(s @regenerate man re-oice (nder those conditions which ca(se
s(ch misery to the (nrighteo(s @(nregenerate man /t is %eca(se# haing oercome the ei" in
himse"f# he ceases to see ei" witho(t. To the good man a"" things are good# and he (ti"ises
eerything for the good of the wor"d. To him persec(tion is not an ei"# it is a good. $aing
ac?(ired insight# +now"edge# and power# he# %y meeting that persec(tion in a "oing spirit# he"ps
and (p"ifts his persec(tors# and acce"erates their spirit(a" progress# tho(gh they themse"es
+now it not at the time. Th(s he is fi""ed with (nspea+a%"e %"iss %eca(se he has con?(ered the
forces of ei" %eca(se# instead of s(cc(m%ing to those forces# he has "earned how to (se and
direct them for the good and gain of man+ind. $e is %"essed %eca(se he is at one with a"" men#
%eca(se he is reconci"ed to the (nierse# and has %ro(ght himse"f into harmony with the 6osmic
Frder.
The fo""owing sym%o" wi"" perhaps he"p the mind of the reader to more readi"y grasp what
has %een e0p"ainedB
LOVE, LIGHT AND LIFE
KNOWLEDGE
AS
P
I
A
T
I
ON
AFFLI!TION PASSION
D
E
S
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I
E
IGNOAN!E
L"ST, DAKNESS AND DEATHThere is at first the (nderwor"d of lust, darness, and death which is associated with
ignorance rooted in this is the foot of the cross>desire in the %ody of the cross# desire
%ranches o(t into two arms>the right @actie or positie are# passion, %eing e?(a"ied and
%a"anced %y the "eft @passie or negatie arm of aff"iction (niting these# and rising o(t of them
at the head of the cross# is aspiration here# wo(nded and %"eeding# rests the thornCcrowned
head# of h(manity at the end of this# and right at the s(mmit of the cross# is nowledge, which#
whi"e %eing at the ape0 of the se"fC"ife# is the %ase of the Tr(thC"ife and a%oe rises the heaen"y
wor"d of !o"e, !ight, and !ife.
/n this s(preme"y %ea(tif(" wor"d the regenerate man "ies# een whi"e "iing on this
earth. $e has reached <irana# the Hingdom of $eaen. $e has ta+en (p his cross# and there isno more sin and s(fferings desire and passion and aff"iction are passed away. $armony is
restored# and a"" is %"iss and peace.
The cross is the sym%o" of pain. =esire is painf("# passion is painf("# aff"iction is painf("#
and. aspiration is painf(" this is why these things are sym%o"ied %y a cross which has two pairs
of conf"icting po"es. Aff"iction is the harmoniing and p(rifying e"ement in passion aspiration is
the harmoniing and p(rifying e"ement in desire. 'here the one is# the other m(st %e a"so. Ta+e
away the one# and the other disappears. S(ffering# or aff"iction# is necessary to co(nteract
passion aspiration# or prayer# is necessary to p(rge away desire %(t for the regenerate man a""
these things are ended he hasCrisen into a new "ife and a new order of things>the
conscio(sness of p(rity "ac+ing nothing and %eing at one with a"" things# he does not need topray for anything redeemed and reconci"ed# contented and i"" peace# he finds nothing in the
(nierse to hate or fear# and his is %oth the d(ty and the power to wor+ witho(t ceasing for the
present good and the ("timate sa"ation of man+ind.
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" Tem#tation
- know that sorrow follows passion. know
That grief and emptiness and heartahe wait
/pon all earthly +oys. so am - sad.
0et Truth must #e and #eing an #e found.
And though - am in sorrow this - know1
- shall #e glad when - ha&e found the Truth(
The on"y e0terna" tempters of man are The objects of Sensation. These# howeer# are
power"ess in themsel"es (nti" they are ref"ected in his mind as desira%"e o%-ects to possess. $is
on"y enemy# therefore# is his co"eting of the objects of sensation. y ceasing to coet o%-ects of
sensation# temptation and the painf(" fighting against imp(re desires pass away. This ceasing to
coet o%-ects of sensation is ca""ed the relin#uishing of desire it is the renunciation of the inner
defilement, %y which a man ceases to %e the s"ae of o(tward things# and %ecomes their
master.
Temptation is a growth# a process more or "ess s"ow# the d(ration of which can %e
meas(red %y the sage who has gained acc(rate +now"edge of the nat(re of his tho(ghts and
acts and the "aws goerning them# %y irt(e of haing s(%-ected himse"f to a "ong co(rse of
training in menta" discip"ine and se"fCcontro". /t has its fie stages# which can %e c"ear"y defined#
and their dee"opment traced with precision. (t the man who is sti"" immersed in temptation
has# as yet# "itt"e or no +now"edge of the nat(re of his tho(ghts and acts and the "aws goerning
them. $e has "ied so "ong in o(tward things>in the o%-ects of sensation>and has gien so"itt"e time to introspection and the c"eansing of his heart# that he "ies in a"most tota" ignorance of
the rea" nat(re of his tho(ghts and acts which he thin+s and commits eery day. To him#
temptation seems to %e instantaneo(s# and his power"essness to com%at the s(dden and#
apparent"y# (nacco(nta%"e ons"a(ght# ca(ses him to regard it as a mystery # and mystery %eing
the mother of s(perstition# he may and (s(a""y does fa"" %ac+ (pon some spec("atie %e"ief to
acco(nt for his tro(%"e# s(ch as the %e"ief in an inisi%"e Ei" eing# or power# o(tside himse"f
who s(dden"y# and witho(t warning# attac+s and torments him. S(ch a s(perstition renders him
more power"ess sti""# for he has s(fficient +now"edge to (nderstand that he cannot hope to
s(ccessf(""y cope with a %eing more powerf(" than himse"f# and of whose wherea%o(ts and
tactics he is a"together (nac?(ainted and so he introd(ces other %e"iefs and s(perstitions which
his di"emma seems to necessitate# (nti" at "ast in addition to a"" his sins and s(fferings# he%ecomes %(rdened with a mass of s(pernat(ra" %e"iefs which engross his attention# and ta+e
him farther and farther away from the rea" ca(se of his diffic("ty. Meantime he contin(es to %e
tempted and to fa""# and m(st do so (nti" %y se"fCs(%-(gation and se"fCp(rification he has
ac?(ired the a%i"ity to trace the re"ation %etween ca(se and effect in his spirit(a" nat(re# when#
with p(rified and en"ightened ision# he wi"" see that the moment of temptation is but the
fulfillment of those impure desires which he secretly harbors in his own heart. And# "ater# with a
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sti"" p(rer heart# and when he has gained s(fficient contro" oer his wandering tho(ghts to %e
a%"e to ana"ye and (nderstand them# he wi"" see that the actual moment of temptation itself has
its inception# its growth# and its fr(ition.
'hat# then# are the stages in temptation And how is the process of temptation %orn in
the mind $ow does it grow and %ear its %itter fr(it The stages are fie# and are as fo""ows.
2( PE*3EPT-$4
5( 3$G-TAT-$4
6( 3$43EPT-$4
7( ATT*A3T-$4
and
8( DES-*E
The first stage is that in which o%-ects of sensation are percei"ed as objects. This is p(re
perception# and is witho(t sin or defi"ement. The second stage is that in which o%-ects ofsensation are considered as objects of personal pleasure. This is a %rooding of the mind (pon
o%-ects# with an (ndefined groping for p"eas(ra%"e sensation# and is the %eginning of defi"ement
and sin. /n the third stage o%-ects of sensation are concei"ed as objects of pleasure. /n this
stage the o%-ects are associated with certain p"eas(ra%"e sensations# and these sensations are
conceied and ca""ed (p iid"y in the mind. /n the fo(rth stage o%-ects of sensation are
percei"ed as objects of pleasure. At this stage the p"eas(re as connected with the o%-ect is
distinct"y defined# yet there is a conf(sion of pleasure and object, so that the two appear as one#
and a wish to possess the o%-ect arises in the mind there is a"so a going o(t of the mind
towards the o%-ect. The fifth and "ast stage is an intense desire# a coeting and "(sting to
possess the o%-ect in order to e0perience the p"eas(re and gratification which it wi"" afford. 'ith
eery repetition# in the mind# of the first fo(r stages# this desire is added to# as f(e" is added to
fire# and it increases in intensity and ardor (nti" at "ast the who"e %eing is af"ame with a %(rning
passion which is %"ind to eerything %(t its own immediate p"eas(re and gratification. And when
this painf(" fr(ition of tho(ght is reached# a man is said to %e tempted. There is a sti"" f(rther
stage of Action# which is mere"y the doing of the thing desired# the o(twor+ing of the sin a"ready
committed in the mind. Irom desire to action is %(t a short step.
The fo""owing ta%"e wi"" %etter ena%"e the mind of the reader to grasp the process and
princip"e ino"ed.
I#$%&'(#)H(*'#+- +&.
1. 7erception. F%-ects of Sensation Percei"ed as s(ch.
2. 6ogitation. F%-ects of Sensation $onsidered as a so(rce of p"eas(re.
3. 6onception. F%-ects of Sensation $oncei"ed as affording p"eas(re.
4. Attraction. F%-ects of Sensation Percei"ed as p"eas(ra%"e in possession.
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5. =esire. F%-ects of Sensation $o"eted as s(chB i.e.# desired for persona"
de"ight and p"eas(re.
A%&'(#)S'#- "#+&.
Eery time a man is tempted# he passes# from inaction, tho(gh a"" the fie stages in
s(ccession# and his fa"" is a passing on into Action. The process aries great"y in d(ration
according to the nat(re of the temptation and the character of the tempted %(t after m(ch
yie"ding and many fa""s# the mind %ecomes so fami"iar with the transition that it passes thro(gh
a"" the stages with s(ch rapidity as to ma+e the temptation appear as an instantaneo(s#
indiisi%"e e0perience.
The sage# howeer# neer "oses sight of the d(ration of time occ(pied in the process of
temptation# %(t watches its growth and transition and -(st as the scientist can meas(re the time
occ(pied in the transition of sensation from the %rain to the %odi"y e0tremities# or from the
e0tremities to the %rain# which# ordinari"y# appears not to occ(py d(ration# so the sage meas(res
@tho(gh %y a different method the passage from p(re perception to inf"amed desire in a s(dden
e0perience of temptation.
This +now"edge of the nat(re of temptation destroys its power# or rather its apparent
power# for power e0ists in ho"iness on"y. /gnorance is at the root of a"" sin# and it fades away
when +now"edge is admitted into the mind. ,(st as dar+ness and the effects of dar+ness
disappear when "ight is introd(ced# so sin and its effects are dispersed when +now"edge of
one’s spirit(a" nat(re is ac?(ired and em%raced.
$ow# then# does the sage aoid sin and remain in peace Hnowing the nat(re of sinf("
acts>how they are the res("t of temptation +nowing a"so the nat(re of temptationChow it is the
end>and fr(ition of a partic("ar train of tho(ght# he cuts off that train of thought at its
commencement, not a""owing his mind to go o(t into the wor"d of sensation# which is the wor"d
of pain and sorrow. $e stands oer his mindK eterna""y igi"ant# and does not a""ow his tho(ghts
to pass %eyond the safe gates of pure perception. To him 5a"" things are p(re9 %eca(se his mind
is p(reC$e sees a"" o%-ects# whether materia" or menta"# as they are, and not as the p"eas(reC
see+er sees them >as o%-ects of persona" en-oyment nor as the tempted one sees them>as
so(rces of ei" and pain. $is norma" sphere# howeer# is that of %naction, which is perfect
ho"iness and rest. This is a position of entire indifference to considerations of p"eas(re and pain#
regarding a"" things from the standpoint of right, and not from that of enjoyment. /s# then# the
sage# the sin"ess one# depried of a"" en-oyment /s his "ife a dead monotony of inaction>
inertia Tr("y# he is de"iered from a"" those sensory e0citement which the wor"d ca""s 5p"eas(re9#
%(t which concea"s# as a mas+# the drawn feat(res of pain and# %eing re"eased from the%ondage of craings and p"eas(res# he "ies witho(t ceasing in the diine# a%iding -oy which the
p"eas(reCsee+er and the wanderer in sin can neither +now nor (nderstand %(t inaction in this
partic("ar means inaction as regards sin inaction in the "ower anima" actiities which# %eing c(t
off# their energy is transferred to the higher inte""ect(a" and mora" actiities# re"easing their
power# and giing them (ntramme"ed scope and freedom.
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Th(s the sage aoids sin %y e0tracting its root within himse"f# not a""owing it to grow into
attraction# to %"ossom into desire# and to %ear the %itter fr(its of sinf(" actions. The (nwise man#
howeer# a""ows the tho(ght of p"eas(re to ta+e root in his mind# where its growth# eo+es
sensations which are p"easant to him# and on these sensations he dwe""s with en-oyment#
thin+ing in his heart# 5So "ong as / do not commit the sinf(" act# / am free from sin.9 $e does not
+now that his tho(ghts are ca(ses the effects of which are actions# and that there is no escapefrom sinful acts for him who dwells in sinful thoughts. And so the process dee"ops in his mind
and %"ossoms into desire# and in the fina" moment of temptation @which is %(t the moment of
opport(nity %ro(ght into prominence %y that desire# with the coeted o%-ect at his (nresered
command# the fa"" of the man into sinf(" action is swift and certain.
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$ %egeneration
Su#mit to naught #ut no#leness. re+oie
%ike a strong athlete straining for the pri9e
'hen thy full strength is tried. #e not the sla&e
$f lusts and ra&ings and indulgenes
$f disappointments miseries and griefs
:ears dou#ts and lamentations #ut ontrol
Thyself with almness. master that in thee
'hih masters others and whih heretofore
Has mastered thee. let not thy passions rule
But rule thy passions. su#+ugate thyself Tillpassion is transmuted into peae
And wisdom rown thee. so shalt thou attain
And #y attaining know(
$A/<G considered and e0amined the nat(re of temptation in its fie interdependent
stages# "et (s now t(rn to the process of regeneration# and a"so consider its nat(re# so that the
reader who has a"ready receied some meas(re of en"ightenment may %e sti"" f(rther g(ided in
his stren(o(s c"im%ing towards the 7erfect :ife.
The fie stages in regeneration @a"ready en(merated areB
1. Ref"ection 2. /ntrospection 3. Se"fCana"ysis 4. Meditation and !. 7(re 7erception.
The first stage in a p(re and tr(e "ife is that of thoughtfulness. The tho(ght"ess cannot
enter the right way in "ife. Fn"y the ref"ectie mind can ac?(ire wisdom. 'hen a man# ceasing to
go after en-oyment# %rings himse"f to a standsti"" in order to e0amine his position# and to ref"ect
(pon the condition of the wor"d and the meaning of "ife# then he has entered (pon the first stage
of regeneration. 'hen a man %egins to thin+ serio(s"y# and with a deep and no%"e p(rpose in
iew# he has stepped o(t of the %road way where the tho(ght"ess and the frio"o(s c"(tch at the
%(%%"es of p"eas(re# and has entered the narrow way where the tho(ghtf(" and the wise
comprehend eterna" erities. S(ch a man’s "i%eration from sin and s(ffering is a"ready ass(red
for tho(gh he is# as yet# s(rro(nded %y m(ch (ncertainty# he is a"ready rea"iing a foretaste ofthe peace which awaits him his passions# tho(gh sti"" strong# are ?(ieter his mind is ca"mer and
c"earer his interco(rse with others is p(rer and graer and in his moments of deepest tho(ght
he sees# as in a ision# the strength and ca"mness and wisdom which he +nows wi"" one day %e
his we""Cearned possessions.
Th(s he passes on to the second stage.
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Ref"ecting day %y day# with eerCincreasing earnestness (pon "ife in a"" its phases# he
comes to perceie the passions and desires in which men are ino"ed# and rea"ies the
sorrows which are connected with their strange"y ephemera" e0istence. $e sees the %(rning
feers of "(sts and am%itions and craings for p"eas(re# and the chi""ing ag(es of an0ieties and
fears# and the (ncertainty of s"ow"y approaching death# and he aspires to +now the meaning of it
a"" is eager to find the so(rce and ca(se of that seems so sorrowf(" and ine0p"ica%"e.Recogniing himse"f as a (nit in h(manity# as one ino"ed in "i+e passions and sorrows with a""
other men# he ag(e"y (nderstands that somehow the secret of a"" "ife is ineita%"y %o(nd (p
with the neophyte# with mind p(rified# ca"med# and his own e0istence# and so# (nsatisfied with
the s(rface theories which are %ased on o%seration on"y# and which sti"" "eae him s(%-ect to
passions and sorrows# and the prey of an0ieties and fears# he t(rns his tho(ghts inward"y (pon
his own mind# thin+ing# perchance# that the wishedCfor ree"ation of wisdom and peace awaits
him there. Th(s he %ecomes introspecti"e, and so he passes on to the third stage.
'hen the introspectie ha%it is f(""y ripened and ac?(ired# there is ca""ed (p in the mind
a s(%t"e process of ind(ctie tho(ght %y the aid of which the innermost recesses of the man’s
nat(re# and# therefore# of a"" h(manity# %egin to (nei" themse"es# and yie"d (p their secrets tothe penetrating insight of the patient searcher who# (nrae"ing now the tang"ed threads of
tho(ght# and tracing o(t the warp and woof of the we% of "ife as it is woen in the menta"
processes and %y the swiftCf"ying sh(tt"e of tho(ght# %egins# for the first time# to somewhat
c"ear"y comprehend the inner ca(ses of h(man deeds and the meaning and p(rpose of
e0istence. As this process of tho(ght is proceeded with# the desires and passions are p(rified
away from the mind the ca"mness necessary to a right perception of Tr(th is ac?(ired and
grad(a""y the fi0ed princip"es of things are presented to the comprehension and the eterna" "aws
of "ife are coherent"y grasped %y the (nderstanding.
And now# ?(iet"y# and a"most as impercepti%"y as the soft "ight of dawn stea"ing (pon the
s"eeping wor"d# contro""ed# passes into the fo(rth stage# and opens his "ongCs"eeping eyes (pon
the rising "ight of Tr(th. $e %ecomes ha%it(a""y meditatie# and in meditation he finds the
masterC+ey which (n"oc+s the =oor of Hnow"edge. /t is at this adanced stage in the process of
regeneration that the sinner %ecomes the saint# and the p(pi" is transformed into the master for
here the process of transm(tation# hitherto s"ow and painf("# is great"y acce"erated# so that the
spirit(a" forces former"y spent in p"eas(res# gratifications# passions# and aff"ictions are now
consered# contro""ed# and t(rned into channe"s of prod(ctie and reprod(ctie tho(ght# and so
wisdom is %orn in the mind# and %"iss# and peace.
As s+i"" and power are ac?(ired in meditation# the fifth and "ast stage is reached# where
the perfect insight of the seer and the sage is eo"ed# so that the facts of "ife are grasped# and
the "aws and princip"es of things stand reea"ed. $ere the man is a"together regenerated# is
p(rified and perfected a"" h(man passions are con?(ered# and h(man sorrows transcended.
$ere things are seen as they are& a"" the intricacies of "ife stand o(t na+ed in the "ight of Tr(th#
and there is no more do(%t and perp"e0ity# no more sin and ang(ish for he whose p(re and
en"ightened eyes perceie the hidden ca(ses and effects which operate infa""i%"y in h(man "ife>
he who +nows how the %itter fr(its of passion ripen# and where the dar+ waters of sorrow spring
>he it is who no more sins and no more sorrows. :o he has come to peace.
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The fie stages so passed thro(gh may %e th(s presentedB
I/#($#%+)S'#- S+'#/.
1. Ref"ection. =eep and earnest tho(ght on the nat(re and meaning of "ife.
2. /ntrospection. :oo+ing inward"y# for the ca(ses and effects which operate in "ife.
3. Se"fCana"ysis. Searching the springs of tho(ght and p(rifying the moties in order to find the
tr(th of "ife.
4. Meditation. 7(re and discriminatie tho(ght on the facts and princip"es of "ife.
5. 7(re 7erception. /nsight. =irect +now"edge of the "aws of "ife.
E#*'/&+#+#&)P'&- P+$%+.
The who"e process of regeneration may %e "i+ened to the growth of a p"ant. At first the
sma"" seed of reflection is cast into the dar+ soi" of ignorance then the "itt"e root"ets come forthand grope a%o(t for "ight and s(stenance @introspection ne0t the stren(o(s self'e(amination is
as the p"ant reaching (pwards toward the "ight and then the dee"opment of the %(d and
opening f"ower of meditation, ending at "ast in that p(re and wise insight which is the spirit(a"
g"ory of the sage# the perfect f"ower of en"ightenment.
Th(s %eginning in sin and s(ffering# and passing thro(gh tho(ghtf("ness# se"fCsearching#
se"fCp(rification# meditation# and insight# the see+er after the p(re "ife and the diine wisdom
reaches at "ast the (ndented ha%itation of a spot"ess "ife# and so passes %eyond the dar+ ha""s
of s(ffering# +nowing the perfect :aw.
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& A'tions and !oties
$#ey the *ight
And wrong shall ne;er again assail thy peae
4or error hurt thee more" attune thy heart
To Purity and thou shalt reah the
Plae 'here sorrow is not and all e&il ends(
/t has %een said that 5the way to he"" is paed with good intentions#9 and one fre?(ent"y
hears sin e0c(sed on the gro(nd that it was done with a 5good motie.9
There are actions which are %adCinCthemse"es# and there are actions which are goodCinC
themse"es# and good intentions cannot ma+e the former good>se"fish intentions cannot ma+e
the "atter %ad. Ioremost among actions which are %adCinCthemse"es are those which arec"assified as 5crimina"9 %y a"" cii"ied comm(nities. Th(s m(rder# theft# ad("tery# "i%e"# etc# are
a"ways %ad# and it is not necessary to in?(ire into the motie which prompts them. "ac+ and
white remain %"ac+ and white to a"" eternity# and are not a"tered %y specio(s arg(mentations. A
"ie is eterna""y a "ie# and no n(m%er of good intentions can t(rn it into a tr(th. /f a man te"" a "ie
with a good intention# he has none the "ess (ttered a "ie if a man spea+ the tr(th with a se"fish
intention# he has none the "ess spo+en the tr(th.
eside those actions a%oe mentioned# there are others which# whi"e not c"assified %y the
"aw of the "and as crimina"# are yet recognied as wrong %y near"y a"" inte""igent peop"eCactions
pertaining to socia" and fami"y "ife# and to o(r eeryday re"ations with o(r fe""owmen. Th(s when
a chi"d wi""f(""y io"ates its d(ty to its parents# the father does not stop to in?(ire into the motiesof the chi"d# %(t metes o(t the d(e correction# %eca(se the act of diso%edience is wrong'in'itself.
The reader may here as+# 5/n %eing ta(ght# then# to regard the motie# the condition of
heart# as a"" important# and the act as secondary# hae we %een ta(ght wrong"y9 <o# yo( hae
not. The moti"e is a"" important# for it determines the nat(re of the act# and here we m(st
disting(ish %etween intentions and moti"es. 'hen peop"e spea+ of good and %ad moties# they
near"y a"ways mean good or %ad intentions>that is# the action is done with a certain o%-ect#
good or %ad# in iew. The motie is the deep"y seated cause in the mind# the ha%it(a" condition
of heart the intention is the purpose in iew. Th(s an act may spring from an imp(re motie# yet
%e done with the %est intention. /t is possi%"e for one to %e ino"ed in wrong moties# and yet at
the same time to %e so charged with good intentions as to %e contin(a""y intr(ding himse"f on
other peop"e# and interfering in their %(siness and their "ies (nder the de"(sion that they 5need
his he"p.9
/ntentions are more or "ess s(perficia"# and are "arge"y matters of imp("se# whi"e moties
are more deep"y seated# and are concerned with a man’s fi0ed mora" condition. A man may do
an action today with a good intention# and in a few wee+s’ time do the same action with a %ad
intention %(t in %oth instances the motie (nder"ying the action wi"" %e the same.
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/n rea"ity a wrong act cannot spring from a right motie# a"tho(gh it may %e g(ided %y a
good intention. A man who can resort# whether ha%it(a""y or (nder stress of temptation# to
m(rder# theft# "ying or other actions +nown as %ad# is in a dar+# conf(sed condition of mind# and
is not capa%"e of acting from right moties. S(ch acts can on"y spring from an imp(re so(rce
and this is why the Great Teachers rare"y refer to moties # %(t a"ways refer to actions#. /n their
precepts they te"" (s what actions are %ad and what are good# witho(t any reference to motie#for the %ad and good actsCinCthemse"es are the fr(its of %ad and good moties. 5y their fr(its
yo( sha"" +now them.9
/n %eing e0horted to 5-(dge not#9 we are not ta(ght to pers(ade o(rse"es that grapes are
figs and figs grapes# %(t m(st emp"oy o(r -(dgment in c"ear"y disting(ishing %etween the two so
in "i+e manner m(st we disting(ish with (nmista+a%"e c"earness %etween %ad actions and good
actions# so as to aoid the former and em%race the "atter for on"y in this way can one p(rify his
heart and render himse"f capa%"e of acting from right moties. A c"ear perception of what is %ad
or good# %oth in o(rse"es and others# is not fa"se -(dgment# it is wisdom. /t is on"y when one
har%ors gro(nd"ess s(spicion a%o(t others# and reads into their actions %ad and se"fish
intentions# that he fa""s into that -(dging against which we are warned# and which is sopernicio(s.
There is no need to do(%t the good intentions of those a%o(t (s# whi"e# at the same time#
%eing f(""y a"ie to a +now"edge of those %ad actions which were %etter "eft (ndone# and those
good actions which were %etter done ta+ing care not to do the former# and to do the "atter
o(rse"es# th(s teaching %y o(r "ies instead of acc(sing and condemning others. <(m%er"ess
wrong actions are committed eery day with good intentions and this is why so many good
p(rposes are fr(strated and end in disappointment# %eca(se the (nder"ying motie is imp(re#
and the good fr(it which is so(ght does not appear the act is o(t of harmony with the good
intent the means are not adapted to the end. ad actions# %ring forth %itter fr(it good actions
%ring forth sweet fr(it.
The "aw r(ns# 5Tho( sha"t not +i"" tho( sha"t not stea" tho( sha"t not commit ad("tery9 not
5Tho( sha"t not +i""# stea" or commit ad("tery with a bad moti"e.
'rong actions are a"ways accompanied with se"fCde"(sion# and the chief form which s(ch
se"fCde"(sion ass(mes is that of se"fC-(stification. /f a man f"atter himse"f that he can commit a
sinf(" act# and yet %e free from sin %eca(se he is prompted %y a 5p(re motie#9 no "imit can %e
set to the ei" which he may commit.
/t wi"" %e fo(nd that %ad actions# in the ma-ority of instances# arc accompanied with good
intentions. The o%-ect of the s"anderer genera""y is to protect his fe""owCmen from one another.Tro(%"ed with foo"ish s(spicions# or smarting (nder the tho(ght of in-(ry# he warns men against
each other# spea+ing on"y of their %ad ?(a"ities# and# in his eagerness# distorting the tr(th. $is
intention is good# name"y# to protect his neigh%ors %(t his motie is %ad# name"y# hatred of
those whom he s"anders. S(ch a man’s good intention is fr(strated %y his %ad action# and he at
"ast on"y s(cceeds in separating himse"f from a"" tr(thC"oing peop"e.
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The sore of a %ad action is not c(red %y p"astering it oer with good intentions# nor is the
ca(se of the defi"ement remoed from the heart.
Men who are ino"ed in %ad actions cannot wor+ from p(re moties. An iss(e of fo("
water a"ways proceeds from an imp(re so(rce and an iss(e of imp(re actions proceeds from a
heart that is defi"ed.
/t great"y simp"ifies "ife# and so"es a"" comp"e0 pro%"ems of cond(ct# when certain actions
are recognied as eterna""y %ad# and others as eterna""y good# and the %ad are for eer
a%andoned# and fina" ref(ge is ta+en in the good.
The wise and good perform good actions and motie# act# and intention %eing
harmonio(s"y ad-(sted# their "ies are powerf(" for good# and free from disappointment# and the
good fr(it of their efforts appears in d(e season. They do not need to defend their actions %y
s(%t"e and specio(s arg(ments# not to enter into intermina%"e metaphysica" spec("ations
concerning moties %(t are content to act and to "eae their actions to %ear their own fr(it.
:et (s not try to pers(ade o(rse"es that o(r good intentions wi"" wipe o(t the res("ts ofo(r %ad actions %(t "et (s resort to the practice of good actions for on"y in this way can we
ac?(ire goodness on"y th(s can the "ife %e esta%"ished on fi0ed princip"es# and the mind %e
rendered capa%"e of comprehending# and wor+ing from# p(re moties.
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5 !orality and %eligion
The wise man
By adding thought to thought and deed to deed
-n ways of good #uildeth his harater(
%ittle #y little he aomplishes
His no#le ends. in <uiet patiene works
Diligently(
Daily he #uilds into his heart and mind
Pure thoughts high aspirations selfless deeds(
/ntil at last the edifie of Truth
-s finished and #ehold! there rises and appears
The Temple of Perfetion(
There is no s(rer indication of conf(sion and decadence in spirit(a" matters than the
seerance of mora"ity from re"igion. 5$e is a high"y mora" man# %(t he is not re"igio(s9 5$e is
e0ceptiona""y good and irt(o(s# %(t is not at a"" spirit(a"#9 are common e0pressions on the "ips
of "arge n(m%ers of peop"e who th(s regard re"igion as something ?(ite distinct from goodness#
p(rity# and rightC"iing.
/f re"igion %e regarded mere"y and on"y as worship com%ined with adherence to a
partic("ar form of faith# then it wo("d %e correct to say# 5$e is a ery good man# %(t is not
re"igio(s#9 in some instances# -(st as it wo("d %e e?(a""y correct to say# 5$e is an immora" man#
%(t is ery re"igio(s#9 in other instances# for m(rderers# thiees# and other ei"Cdoers are
sometimes deo(t worshippers and ea"o(s adherents to a creed.
S(ch a narrowing down of re"igion# howeer# wo("d’ render m(ch of the Sermon on the
Mo(nt s(perf"(o(s# from a re"igio(s point of iew# and wo("d "ead to the confo(nding of the
means of re"igion with its end, the ido"iing of the letter of re"igion to the e0c"(sion of the spirit&
and this is what act(a""y occ(rs when mora"ity is seered from re"igion# and is regarded as
something a"ien and distinct from it.
Re"igion# howeer# has a %roader significance than this# and the most o%sc(re creed
em%odies in its rit(a" some "onging h(man cry for that goodness# that irt(e# that mora"ity# which
many# with tho(ght"ess -(dgement# diorce from re"igion. And is not a "ife of mora" e0ce""ence# of
good and no%"e character# of p(reCheartedness# the ery end and o%-ect of re"igion /s it not the
s(%stance and spirit# of which worship and adherence to a form of faith are %(t the shadow and
"etter
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/n re"igion# as in other things# there are the means and the end# the methods and the
attainment. 'orship# %e"iefs a%o(t God# adherence to creeds>these are some of the means
goodness# irt(e# mora"ity>these are the end. The methods are many and ario(s# and they
are em%odied in co(nt"ess forms of faith %(t the end is one>it is mora" grande(r
Th(s the mora" man# far from %eing irre"igio(s %eca(se he. may not open"y profess some
form of worship# possesses the s(%stance of re"igion# diff(ses its spirit# has attained its end and
when the sweet Herne" of re"igion is fo(nd and en-oyed# the she""# protectie and necessary in its
p"ace# has sered its p(rpose# and may %e dispensed with.
:et not this# howeer# %e mis(nderstood. The 5mora"9 man does not refer to one who has
on"y the o(tward form of mora"ity# appearing mora" in the eyes of the wor"d# %(t +eeping his
ices secret nor does it refer to him whose mora"ity e0tends on"y to "ega" "imits nor to those
who are pro(d of their mora"ity>for pride is the reerse of mora">%(t to those who de"ight in
p(rity# who are gracio(s# gent"e# (nse"fish# and tho(ghtf("# who# %eing good at heart# po(r forth
the fragrance of p(re tho(ghts and good deeds. y the 5mora"9 is meant the good# the p(re# the
no%"e# and the tr(eChearted.
A man may ca"" himse"f 6hristian# ,ew# (ddhist# Mohammedan# $ind(>or %y any other
name>and %e immora" %(t if one is p(reChearted# if he is tr(e and no%"e and %ea(tif(" in
character>in a word# if he is mora">then he is an inha%itant of the 5$o"y 6ity9 in which# there is
5no temp"e9 he is# %y e0amp"e and inf"(ence# a regenerator of man+ind he is one of the
company of the 6hi"dren of :ight.
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!emory* %e#etition* and +a,it
- shall gain(
By purity and strong self=mastery
The awakened &ision that doth set men free
:rom painful slum#er and the night of grief(
'hen a partic("ar com%ination of words has %een repeated a n(m%er of times# it is said to
hae %een committed to memory>that is# it can then %e repeated witho(t is(a" reference to
the words themse"es# and witho(t pa(se or effort indeed# the words hae then a tendency to
repeat themse"es in the mind# and sometimes peop"e are tro(%"ed with the ringing of a refrain#
or the repetition of a sentence in the mind# which they find it ery diffic("t to get rid of and forget.
There is a sense in which the who"e of "ife is a process of committing to memory. At firstthere is act, from act springs e(perience, from e0perience arises recollection, from reco""ection
repetition, and from repetition is formed habit hence proceeds imp("se# fac("ty# character#
indiid(a"ied e0istence.
:ife is a repetition of the same things oer again. There is ery "itt"e difference %etween
the days and years in the "ife of a man one is a"most entire"y a repetition of the other. Eery
%eing is an acc(m("ation of e0periences gathered# "earnt# and woen into the "ife %y a cease"ess
series of repetitions e0tending oer an inca"c("a%"e n(m%er of "ies which thread their way
thro(gh eons of time.
The "ife of a man# from the germCce"" to mat(rity# is a repetition# in synthesis# of the entire
process of eo"(tion. There is a cosmic memory at the root of a"" growth and progress# which is
an informing and s(staining princip"e in the process of eo"(tion.
The sens(o(s memory of man is fic+"e and ephemera"# %(t the s(perCsens(o(s memory
which is inherent in a"" matter# %(i"ding (p forms and fac("ty is infa""i%"e in its reprod(ction of
e0periences.
:ife is cease"ess reiteration. <at(re eer trae"s oer o"d and fami"iar gro(nd. Man is dai"y
repeating that which he has "earnt tho(ghB the schoo"s of e0perience in which the "essons were
ac?(ired may %e "ong forgotten %(t the ac?(ired ha%it is not forgotten it is carried forward and
contin(es to act. The (nconscio(s and a(tomatic ease which mar+s the p"ay of fac("ty is not the
readyCmade mechanism of an ar%itrary creator it is sill ac#uired by practice& it is the
cons(mmation of mi""ions of repetitions of the same tho(ght and act.
Tho(ghts and deeds "ong persisted in %ecome at "ast spontaneo(s imp("ses.
/t is a profo(nd tr(th that 5there is nothing new (nder the s(n.9 /t is possi%"e and high"y
pro%a%"e that# in the ro(nd of eternity# een a"" o(r modern inentions and mechanica" mare"s
hae %een prod(ced inn(mera%"e times on this or other wor"ds. /n this wor"d# new com%inations
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of matter appear from time to time# %(t are they new in the (nierse 'ho dare say that# in the
mind which oerarches eternity# the cosmic memory is not reprod(cing things "ong since
fashioned o(t of itse"f
<othing can %e added to# or ta+en from# the (nierse. /ts matter can neither %e increased
nor decreased. 6hemica" com%inations of matter ary# %(t matter itse"f cannot ary. :ife "i+ewise
does not change. /n the forms of "ife there is contin(o(s f"(0# %(t in the princip"e of "ife there is
no increase or dimin(tion. Iorms come forth on"y to retreat and disappear %(t that which
disappears is not "ost the memory of it is retained# and it contin(es to %e repeated. Eterna"
disintegration is %a"anced %y eterna" restit(tion.
The mind of man is not separate from the Eterna" Mind in its dai"y repetitions is inde"i%"y
written the record of a"" its past. $haracter is an accumulation of deeds. Each man is the "ast
rec+oning in the "ong s(m of eo"(tion# and there is no fa"sification of the acco(nt. The mind
contin(es to a(tomatica""y perform the ha%it which enc"oses a mi""ion repetitions of the same
deed. 6ompared with this ineffacea%"e# (nconscio(s memory# the memory of three score years
and ten is as a fading apor to an Egyptian 7yramid. The tendencies# imp("ses# and ha%its of which a man is a ictim are the repetitions of his acc(m("ated deeds. They enfo"d the destiny
which he has wro(ght. The grace# goodness# and geni(s which a man e0hi%its witho(t
conscio(s effort are the fr(its of the acc(m("ated "a%ors of his mind. $e repeats with ease that
which was "earned %y painf(" "a%or. The wise man sees a ref"ection of himse"f in the fate which
oerta+es him.
:ife f"ows in channe"s. Eery man is in a r(t. Men te"" their fe""ows to 5get o(t of their r(ts#9
%(t they themse"es are in r(ts of another +ind. The f"ow of "aw# of nat(re# cannot %e aoided#
%(t it can %e (ti"ied. 'e cannot aoid r(ts# %(t we can aoid %ad ones we can fo""ow a"ong
good ones.
/n their training and ed(cation# the chi"dren of today are strict"y confined to ways which are
worn %y the feet of a tho(sand generations. /n his fi0ed ha%its and characteristics# the man of
today is reiing the actions of a tho(sand "ies.
/t is tr(e that men are %o(nd %(t it is e?(a""y tr(e that they can (n%ind. The "aw %y which
a man %ecomes the sorrowf(" ictim of his own wrong deeds is a %"essed# and not a c(rsed#
"aw for %y the same "aw he can %ecome the instr(ment of a"" that is good. $a%its chain a man#
%(t he himse"f forged the "in+s. $e whose inner eye has opened to perceie the "aw does not
comp"ain. The %ondage of ei" is a heay s"aery# %(t the %ondage of good is a %"essed serice.
The wi"" of man is power"ess to a"ter the "aw of "ife# %(t it is powerf(" to o%ey it. The Great
:aw ma+es for good it p(ts a heay pena"ty on ei". Man can %rea+ his chains# and sha+e
himse"f free and when he enters earnest"y (pon the wor+ of se"fC"i%eration# a"" the (nierse wi""
%e with him in his "a%or. Repetition and ha%it he cannot aoid# %(t he can set going repetitions
that are harmonio(s# he can form ha%its that wi"" crysta""ie into p(re and no%"e characteristics.
/n the se"fC%(i"t archies of the mind are stored away the entire records of man’s eo"(tion.
Man is an epitomied history of the wor"d. /n his o(t%(rsts of rage we hear again the roar of the
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"ion in the forest in his se"fish schemings to sec(re his coeted ends we see the tiger sta"+ing
its prey his "(sts# reenges# hatreds# and fears are the instinct %orn of primea" e0periences.
The (nierse does not forget "ife remem%ers and restores.
etween the sens(o(s and the s(perCsens(o(s wor"ds is the :ethean stream# the rier of
forgetf("ness. Fn"y he who has passed into the s(perCsens(o(s wor"d>the wor"d of p(re
goodness>remem%ers with the Memory of :ife which transcends a mi""ion deaths. Fn"y he
whose wi"" o%eys the Dniersa" 'i""# whose heart is# in harmony with the 6osmic Frder# receies
the ision which pierces thro(gh the a"e of time and matter# and sees the %efore and the
%eyond.
Man ?(ic+"y forgets# and it is we"" that he forgets the (nierse remem%ers and records.
The repetition of an ei" deed is its own retri%(tion the repetition of a good deed is its own
reward. The deepest p(nishment of ei" is ei" the highest reward of good is good. 'hen a
deed is done# it is not ended it is %(t %eg(n it remains with the doer>to c(rse him# if ei" to
%"ess him# if good. =eeds acc(m("ate %y repetition# and they remain as character# and in
character is %oth c(rse and %"essing.
S(ffering inheres in the discordant repetition of ei" %"iss inheres in the rhythmic
repetitions of good. Seeing that we cannot escape the "aw of repetition# "et (s choose to do
those things which are good and as one esta%"ishes ha%its of p(rity# the diine memory wi"" %e
awa+ened within him.
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- .ords and wisdom
- would find
'here 'isdom is where Peae a#ides where Truth
)a+esti hangeless and eternal stands
/ntouhed #y the illusions of the world.
:or surely there is >nowledge Truth and Peae
:or him who seeks(
Tho(ghts# words# acts>these com%ine to ma+e (p the entire "ife of eery indiid(a".
'ords and acts are tho(ghts e0pressed. 'e thin+ in words. /n the process of thin+ing# words
are stored (p in the conscio(sness# where they await e0pression and (se as occasion may ca""
them forth.
'ords fit the mind which receied them they are the ta""y of the inte""ect which (ses them.
The meaner the mind# the more meager is the oca%("ary. A "imited and a capacio(s inte""ect
a"i+e e0presses itse"f thro(gh a "imited and an e0tensie (se of words. A great mind e0presses
itse"f %y the ehic"e of f"owing and no%"e "ang(age.
'ords stand for conceptions. 6onceptions are em%odied in words. At the moment that a
conception is formed in the mind# its corresponding word arises in the tho(ght. 6onceptions and
words cannot %e hidden away indefinite"y. Sooner or "ater they wi"" come forth into the o(ter
wor"d of e0pression. The matter of the (nierse is in cease"ess circ("ation. /ts hidden things are
contin(o(s"y coming forth into open and isi%"e "ife. :i+ewise the menta" operations of men are
eer in actie circ("ation# and their hidden tho(ghts are dai"y e0pressing themse"es in words
and acts. The words and actions of eery man are determined %y the tho(ghts in which he
ha%it(a""y dwe""s.
Speech is a(di%"e tho(ght. A man reea"s himse"f thro(gh his speech. 'hether he is p(re
or imp(re# foo"ish or ice# he ma+es his inner condition +nown thro(gh his speech. The foo"ish
man is +nown %y the way in which he ta"+s the wise man is +nown %y the p(rity# graity# and
e0ce""ence of his speech. 5$e who wo("d gain a +now"edge of men.9 says 6onf(ci(s# 5m(st first
"earn to (nderstand the meaning of words 5
A"" wise men# saints# and great teachers hae dec"ared that the first step in wisdom is to
contro" the tong(e. The discip"e of speech is a menta" discip"e. 'hen a man contro"s his tong(e#he contro"s his mind when he p(rifies his speech# he p(rifies his mind. Speech and mind
cannot %e separated. They are two aspects of character.
A man may read Script(re# st(dy re"igions# and practice mystica" arts %(t if he a""ows his
tong(e to r(n "oose"y# he wi"" %e as foo"ish at the end of a"" his "a%ors as he was at the
%eginning.
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A man may not read Script(re# nor st(dy re"igions# nor practice ascetic arts %(t if he
contro"s his tong(e# and st(dies how to spea+ wise"y and we""# he wi"" %ecome wise.
'isdom is perceied in the words which are its e0pression. 'e spea+ of certain men>of
Sha+espeare for instance>as %eing wise. 'e neer saw Sha+espeare# and we +now ery "itt"e
of his "ife how# then# do we +now he was wise y his words on"y. 'here there are wise words#
we +now there is a wise mind. A foo"ish man may# "i+e a parrot# repeat wise words# %(t a wise
man frames wise sentences his wisdom is shown in origina""y e0pressed "ang(age.
'hy do men spea+ of words as %eing %ad or good# degrading or inspiring# "ow or "ofty#
wea+ or strong /s it not %eca(se they (nconscio(s"y recognie that words cannot %e
dissociated from tho(ghts 'hy do p(reCminded peop"e aoid a man who ha%it(a""y (ses
imp(re "ang(age /t is not %eca(se they +now that s(ch words proceed from an (nc"ean mind
/t is impossi%"e for any %eing to gie (tterance to words which are not a"ready "odged in
his mind fit the form of tho(ght. The imp(re mind cannot spea+ p(re words the p(re mind
cannot spea+ imp(re words. The ignorant cannot spea+ "earned"y# nor the "earned ignorant"y.
The foo"ish man cannot spea+ wise"y# nor the wise foo"ish"y.
A"tered speech fo""ows an a"tered mind. 'hen a man t(rns from ei" to good# his
conersation %ecomes c"eansed. As a man increases in wisdom# he watches# modifies# and
perfects his speech.
/f the foo"ish and the wise are +nown %y their words# what# then# is the speech of fo""y# and
what the "ang(age of wisdom
A man is foo"ishB
-f he talks aimlessly and inoherently( -f he engages in impure on&ersations(
-f he utters falsehood( -f he speaks ill of the a#sent and arries a#out e&il
reports onerning others(
-f he frames flattering words(
-f he utters &iolent and a#usi&e words(
-f his speeh is irre&erent and his words are direted against the great and
good(
-f he speaks in praise of himself(
A man is wiseB
-f he talks with purpose and intelligene(
-f his on&ersation is haste(
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-f he utters words of sinerity and truth(
-f he speaks well of and in defene of the a#sent(
-f he speaks words of &irtuous reproof(
-f his speeh is gentle and kindly(
-f he talks re&erently of the great and good(
-f he speaks in praise of others(
'e are a""# now and a"ways# -(stified and condemned %y o(r words. The "aw of Tr(th is
not he"d in a%eyance# and eery day is -(dgement day. Ior 5eery id"e word9 which one spea+s
he is at once ’’ca""ed to acco(nt9 in an immediate and certain "oss of happiness and inf"(ence.
y the words which we ha%it(a""y (tter we p(%"ish to the (nierse the degree of o(r inte""igence
and the standard of o(r mora"ity# and receie %ac+ thro(gh them the -(dgment of the wor"d. The
foo" thin+s he is harsh"y -(dged and %ad"y treated %y others# not +nowing that his rea" sco(rge is
his own (ngoerned tong(e.
To contro" the tong(e# to discip"ine the speech# to strie for the (se of p(rer and gent"er
words>this is a ery "ow"y thing# and one that is m(ch despised %(t it cannot %e neg"ected %y
him who eager"y aspires to wa"+ the way of wisdom.
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/ Tr0th !ade !anifest
/pon the lofty Summits of the Truth
'here louds and darkness are not and where rests
Eternal Splendour. there a#iding oy
Awaits thy oming(
Be wathful fearless faithful patient pure"
By earnest meditation sound the depths
Profound of life and sale the heights su#lime
$f %o&e and 'isdom(
Tr(th is rendered isi%"e thro(gh the media of deeds. /t is something seen and not heard.
'ords do not contain the Tr(th they on"y sym%o"ise it. Good deeds are the on"y esse"s whichcontain Tr(th.
/t has %een fre?(ent"y said that being m(st precede doing. eing a"ways does precede
doing %(t %eing and doing cannot %e ar%itrari"y separated. A man’s deeds are the e0pression
of himse"f. Acts are the "ang(age of Rea"ity. /f a man’s inner %eing is a""ied to Tr(th# his deeds
wi"" spea+ it forth if with error# his deeds wi"" ma+e manifest that error.
<o man can hide what he is. $e m(st necessari"y act# and eery time he acts he reea"s
himse"f.
/n the "ight of Rea"ity no man can deceie h(manity or the (nierse %(t he can deceie
himse"f.
=eeds of p(rity# "oe# gent"eness# patience# h(mi"ity# compassion# and wisdom are Tr(th
made manifest. These ?(a"ities cannot %e contained %etween the coers of a %oo+# %(t on"y the
words which refer to them they are :ife.
=eeds of imp(rity# hatred# anger# pride# anity# and fo""y are error ma+ing itse"f +nown. A
man’s deeds are the p(%"ication of himse"f to the wor"d.
Tr(th cannot %e comprehended thro(gh reading# %(t on"y %y correcting and conerting
one’s se"f. 7recepts are aids to the ac?(irement of wisdom# %(t wisdom is ac?(ired on"y %y
practice.
/f a man wo("d +now what meas(re of Tr(th he possesses# he sho("d as+ himse"f# 5'hat
am / 'hat are my deeds9
Men disp(te a%o(t words# thin+ing that Tr(th is heard and read. Tr(th is neither heard nor
read it is seen.
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Good deeds are the isi%"e em%odiments of Tr(th they are messengers of Hnow"edge
ange"s of 'isdom %(t the eye of error is dar+# and cannot see them.
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9 S#irit0al +0mility
'ho would #e the ompanion of the wise
And know the 3osmi Splendour. he must stoop
'ho seeks to stand. must fall who fain would rise.
)ust know the low asending to the high.
He who would know the Great must not disdain
To diligently wait upon the small.
He wisdom finds who finds humility
Thro(gho(t the Sacred Script(res of a"" re"igions there r(ns# "i+e a si"er thread# the
teaching of $(mi"ity. <ot on"y a"" the Script(res# %(t the sages of a"" time hae dec"ared that on"y
thro(gh the porta" of h(mi"ity is it possi%"e for man to enter into the possession of the :ife ofTr(th and as that "ife is entire"y of a spirit(a" <at(re# so the h(mi"ity that "eads to it is p(re"y and
a%so"(te"y spirit(a" and %eing s(ch# it can neer %e materia"ied# can neer %e em%odied in a
dogma# or "aid down as a form("a. /t is not an o(tward thing# nor does it consist of that practice
of se"fCa%asement that has (s(rped its name.
(t priests hae ta(ght# and many hae %een "ed to %e"iee# that se"fCdepreciation is tr(e
h(mi"ity# whi"e in rea"ity it is its e0treme antithesis. Se"fCdepreciation is se"fCdegradation may# it
is een a sort of se"fCdestr(ction# it is spirit(a" s(icide. The man who %e"iees that a"" his
righteo(sness is as fi"thy rags# that there is no good thing in him# and that he can neer rise %y
any effort of his own# is %y that ery attit(de of his mind# rendering himse"f impotent he is
strang"ing the Spirit he is (ndermining and disintegrating a"" that is highest and no%"est in hischaracter. /nstead of %(i"ding (p his character he is engaged in despoi"ing it. 5As a man thin+eth
in his heart# so is he9 what o(r tho(ghts are# s(ch are o(r characters. 'e are in rea"ity %eings
composed of tho(ghts tho(ghts are the %ric+s which we are contin(a""y "aying down in the
%(i"ding of o(r so("s. /f we p(t a "arge percentage of rotten %ric+s into the %(i"ding# we sha"" %(i"d
%(t a misera%"e hoe"# and eery se"fCdepreciating tho(ght is a %ric+ that is a"ready cr(m%"ing. /t
wi"" %e fo(nd to %e a r("e mare"o(s"y acc(rate in its app"ication that those who contin(a""y "ie
in this attit(de of se"fCdepreciation are thro(gho(t "ife# or# at any rate# (nti" they stri+e a no%"er
attit(de# wretched fai"(res. / can %ring to my mind many s(ch men that / hae +nown. $ow can it
%e otherwise $ow can a man who has no faith in himse"f eer win the confidence of others# or
accomp"ish anything worthy Moreoer s(ch a man has not# cannot possi%"y hae# any faith in
h(man nat(re despising himse"f# he despises a"" and as a res("t# %y the (nerring "aw of ca(se
and effect# a"" men despise him. ;et it is a strange fact that the men who maintain this faithC
destroying attit(de of mind inaria%"y profess to hae the greatest faith in God yea# "oo+ (pon it
as an infa""i%"e witness to their s(perior spirit(a" faith. (t / as+ this ?(estion# =oes not tr(e faith#
"i+e tr(e charity# %egin at home /n the growth of the so(" faith in one’s se"f comes first# ne0t
faith in h(man nat(re# and fina""y faith in God. That faith which professes to hae the "atter to the
e0c"(sion of the two former is fa"se faith# the o(tcome of fa+e h(mi"ity.
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Another +ind of fa"se h(mi"ity is that of personal abasement to an indiid(a" or to
esta%"ished a(thority. This is h(mi"ity materia"ied or s(%erted. /t is the worship of =agon# the
%owing of the +nee to aa"# the s"aish adoration of the Go"den 6a"f. <o man can persist in it
witho(t (ndermining his character# and ("timate"y dissipating his spirit(a" and menta" energies.
$(mi"ity to man or to any tempora" a(thority is degrading and s"aish h(mi"ity to the Most $igh
is grand"y %ea(tif(".
Spirit(a" h(mi"ity is c"ose"y a""ied to faith# and the more there is of h(mi"ity the more there
is of faith. /t is the +eyCnote of a"" rea" greatness. /n proof of this / hae on"y to refer to the great
sages# saints# and reformers of a"" time. The greatest of them are those who had the greatest
share of spirit(a" h(mi"ity. Tr(e h(mi"ity# as disting(ished from fa"se# has a strengthening power#
an (pC%(i"ding force. /t inspires and inigorates the so("# sp(rring is to greater and eer greater
endeaor.
Ff what# then# does this h(mi"ity consist /s it the %ending of the +nee to as+ persona"
faors of =eity /s it the %"ind petitioning of God to accomp"ish for (s o(r petty and narrow
designs <ay# these are its co(nterfeits. Tr(e h(mi"ity is far a%oe and %eyond a"" this. /t is thedeepest and ho"iest aspiration of the h(man heart# where deep within# hidden from a""
sacri"egio(s gae# it wor+s# a si"ent mighty power# p(rifying# transforming# the man of f"esh and
se"f entering its so"itary grande(r# the a"ienated so(" ret(rns to the footCstoo" of its God# and
%athes# in %"issf(" rapt(re# in the "ight of $is a""Cem%racing :oe. /t is a state that can on"y %e
entered into %y rising a%oe one’s lower self. /t is in fact the s(%mergence of the se"f in the non'
self& the s(%mission of passion and inte""ect to the S(preme it is the attit(de of a h(man so("
adoring its highest conception.
S(ch h(mi"ity ta+es its possessor a%oe a"" that is mean and poor in his nat(re# into the
ery presence of God# ma+ing him ca"m# strong# no%"e# se"fCre"iant# and God"i+e. /t is the 'ine of
:ife to a"" aspiring so("s. The so(" that has not fe"t its power is dead.
/t may so(nd "i+e a parado0# %(t it is neerthe"ess tr(e# that the more a man has of
h(mi"ity the more he has of independence. (t the seeming parado0 wi"" %e made c"ear if we
thin+ for a moment of the "ies of s(ch teachers of h(mi"ity as ,es(s# (ddha# 6onf(ci(s#
Socrates# ,aco% oehme# George Io0# and indeed of a"" the great re"igio(s reformers. These
men wa"+ed erect# %eca(se# yie"ding themse"es (p to the simp"icity’ of h(mi"ity# they wa"+ed
with God.
The h(mi"ity that ca(ses a man to go# metaphorica""y spea+ing# on a"" fo(rs is sp(rio(s#
and is as de%asing and destr(ctie as the rea" h(mi"ity is e"eating and strengthening. 'hy
sho("d we go amongst o(r fe""ows "i+e cringing# fearf(" %easts# ca""ing o(rse"es misera%"esinners Sha"" we eer rise a%oe sin %y so doing /s it possi%"e to rise %y cease"ess"y
contemp"ating o(r a%so"(te (nworthiness <o# we can on"y rise %y contin(a""y contemp"ating the
$ighest. There may %e m(ch that is (nworthy in a man’s heart# %(t there is a"so a sacredness# a
dignity# a diinity a%o(t it "et (s dwe"" (pon that. :et (s contin(a""y contemp"ate the goodness#
the p(rity# and the essentia" %ea(ty of h(man nat(re# :et (s cease"ess"y search for the =iinity
in o(r own so("s# and# finding it thro(gh the door of h(mi"ity# we sha"" then recognie the
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inisi%"e God in a"" men. y so doing# we rise a%oe the %inding "imitations of o(r se"fish desires#
and enter the "arger# hea"thier# ho"ier "ife of :oe.
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1 S#irit0al Strength
All things are holy to the holy mind
All uses are legitimate and pure
All oupations #lest and santified
And e&ery day a Sa##ath(
A c"ear and firm head m(st precede and accompany a c"ean and gent"e heart. 'itho(t the
first the second is impossi%"e# for the ?(a"ities of p(rity and gent"eness can on"y %e reached
thro(gh a c"ear perception of right and wrong# and %y the e0ercise of an irresisti%"e wi"". The
strength of a powerf(" anima"# or of that anima" force in man which ena%"es him to gain the
ictory oer others %y attac+ and resistance# is wea+ness compared with that ?(iet# patient#
ininci%"e wi"" %y which a man oercomes himse"f# and tames to o%edience# and trains to the
serice of ho"y p(rposes# the saage passions of his nat(re.
Eery dog can %ar+ and fight# and eery foo"ish man can rai"# a%(se# fence with hard
words# and gie way to fits of %ad temper these things are easy and nat(ra" to him# and re?(ire
no effort and no strength. (t the wise man p(ts away a"" s(ch fo""ies# and trains himse"f in se"fC
contro">trains himse"f to act (nerring"y from fi0ed princip"es# and not from the f"eeting imp("ses
of an (nsta%"e nat(re.
$e who s(cceeds in so training himse"f is a%"e to train others# in a sma"" degree %y
precept# %(t "arge"y and chief"y %y practice or e0amp"e# for it is preCeminent"y the prerogatie of
the wise to teach %y their actions. The moc+eries of $erod# the acc(sations of tie peop"e# and
the fanatica" persec(tions of the priests a"" fai"ed to draw from ,es(s the word of comp"aint#%itterness# or se"fCdefence. S(ch s(%"ime acts of si"ence and se"fCcontro" contin(e to reach# for
ages# %oth indiid(a"s and nations# with far greater power and effect than a"" the words and
%oo+s (ttered and written %y the wor"d’s ast army of priests and "earned commentators.
To reta"iate and fight %e"ongs to the anima" in man as it %e"ongs to the %east of the forest
%(t to ref(se to %e swayed from the practice of a diine princip"e %y any e0terna" press(re>to
stand firm and (na"tera%"e in goodness and tr(th a"i+e amid %"ame and praise>this %e"ongs to
the diine in man and in the (nierse.
To a"ter one’s cond(ct in order to p"ease others# or to aoid their cens(re or
mis(nderstanding can neer "ead to spirit(a" strength.
That diine +indness which a"ways accompanies spirit(a" (nderstanding and strength is
something ery different from mere"y saying p"easant words>for p"easant words are not a"ways
tr(e words>%(t consist in doing what is best for the eternal welfare of the other person or
persons.
The wea+ father# who is (nfit to train chi"dren on"y considers how he can escape tro(%"e
with his chi"dren# and so he s"(rs oer their acts of diso%edience and se"fishness# and tries to31
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p"ease them. (t the strong father# who considers the f(t(re character and we"fare of his
chi"dren# +nows how and when to administer a seere reproof f(""y (nderstanding that the few
min(tes’ pain ca(sed %y his re%(+e may sae his chi"d from years of s(ffering as a res("t of
"oose "iing which is fostered %y parenta" neg"ect. The strong# +ind# (nse"fish father# whose care
is for his chi"dren’s good# and not for his own immediate comfort# +nows not on"y how to %e
tender in affection# %(t tender in discipline, +nows how to stretch o(t the strong and @to the chi"dat the time seere arm of restraint to sae his "itt"e ones when they wo("d ignorant"y wander
away in wrong paths.
So the man of spirit(a" strength cannot %e mere"y a wea+ framer of smooth words# %(t a
doer of right actions# an (tterer of words that are ita" and tr(e# and# therefore# eterna""y +ind.
The spirit(a""y wea+ man shrin+s from right when it is %ro(ght @as %y its nat(re it m(st %e
%ro(ght in opposition to his desires# and he em%races sin %eca(se it is p"easant. The spirit(a""y
strong man shrin+s from sin# more especia""y when it is presented to him in a p"easant gar%# and
em%races right# een tho(gh %y so doing he wi"" %ring (pon himse"f the odi(m of those who are
ignorant of diine princip"es and their %eneficent app"ication.
The man of spirit(a" (nderstanding is as (n%ending as a %ar of stee" where right is
concerned# +nowing that right a"one is good he is as (nresisting as water where se"f is
concerned# +nowing that se"f a"one is ei". Acting from imperisha%"e princip"es and not from the
f"eeting desires of se"f# his actions parta+e of the imperisha%"e nat(re of the princip"es from
which they spring# and contin(e to afford instr(ction and inspiration thro(gh (nn(m%ered
generations.
/t is a"ways the portion of one who so acts to %e mis(nderstood. The ma-ority "ie in their
desires and imp("ses# fo""owing them %"ind"y as they are %ro(ght into operation %y e0terna"
stim("i# and do not (nderstand what is meant %y acting dispassionate"y from right and fi0ed
princip"es# with entire freedom from se"f interest. S(ch wi"" necessari"y mis(nderstand and
mis-(dge the rightCdoer# regarding him as co"d and cr(e" in his (n%ending adherence to right# or
as wea+# coward"y in his ?(iet ref(sa" to passionate"y defend himse"f. $e wi""# therefore# 5%e
acc(sed of many things9# %(t this wi"" not ca(se him any s(ffering# nor wi"" he %e tro(%"ed or
dist(r%ed there%y# for the tr(th which he practices is a so(rce of perpet(a" -oy# and he wi"" %e at
rest in the +now"edge that there are those who wi"" (nderstand and fo""ow#’ that he is wor+ing for
the ("timate good een of his acc(sers and that %y manifesting the tr(th in his dai"y actions# he
is in the company of those diine"y strong ones who are "eading the wor"d into ways of ?(ietness
and peace.
