What All The World's A-Seeking Part 7

He who would then come into the secret of power must come from the personal into the universal, and with this comes not only great power, but also freedom from the vexations and perplexities that rise from the misconstruing of motives, the opinions of others; for such a one cares nothing as to what men may say, or hear, or think, or do, so long as he is true to the great principles of right and truth before him. And, if we will search carefully, we shall find that practically all the perplexities and difficulties of life have their origin on the side of the personal.

Much is said to young men to-day about success in life,--success generally though, as the world calls success. It is well, however, always to bear in mind the fact that there is a success which is a miserable, a deplorable failure; while, on the other hand, there is a failure which is a grand, a n.o.ble, a G.o.d-like success. And one crying need of the age is that young men be taught the true dignity, n.o.bility, and power of such a failure,--such a failure in the eyes of the world to-day, but such a success in the eyes of G.o.d and the coming ages. When this is done, there will be among us more prophets, more saviors, more men of grand and n.o.ble stature, who with a firm and steady hand will hold the lighted torch of true advancement high up among the people; and they will be those whom the people will gladly follow, for they will be those who will speak and move with authority, true sons of G.o.d, true brothers of men. A man may make his millions and his life be a failure still.

The promise was given that our conversation should not be extended; and unless we conclude it now, the promise will not be kept. Our aim at the outset, you will remember, was to find answer to the question--How can I make life yield its fullest and best? how can I know the true secret of power? how can I attain to true greatness? how can I fill the whole of life with a happiness, a peace, a joy, a satisfaction, that is ever rich and abiding, that ever increases, never diminishes?

Two great laws come forward: the one, that we find our own lives in losing them in the service of others,--love to the fellow-man; the other, that all life is one with, is part of, the Infinite Life, that we are not material, but spiritual beings,--spiritual beings here and now, and a living as such, which brings us in turn to a realization of the higher, the G.o.d-self, thus bringing us into the realm of all peace, all power, and all plenty,--this is love to G.o.d.

And I wonder now if we have found the answer true and satisfactory. We have sat at the feet of the Master Teacher, and he has told us that we have. We have found that through them, and through them alone, _true_ greatness, power, and success can come; that through them comes the richest joy, the greatest peace and satisfaction this world can know. We have also found that, if one's desire is to make life narrow, pinched, and of little value, to rob it of its chief charms, the only requirement necessary is to become self-centred, to live continually with the little, stunted self, which will inevitably grow more and more diminutive and shrivelled as time pa.s.ses, instead of reaching out and having a part in the great life of humanity, thus illimitably intensifying and multiplying his own. For each act of humble service is that divine touching of the ground which enables one to get the spring whereby he leaps to ever greater heights. We have found that a recognition of these two laws enables one to grow and develop the fullest and richest life here, and that they are the two gates whereby all who would must enter the kingdom of heaven.

Around this great and sweet-incensed altar of love, service, and self-devotion to G.o.d and the fellow-man, can and do all mankind bow and wors.h.i.+p. To it can all religions and creeds subscribe: it is the universal religion.

Then become at one with G.o.d, as did His other son, through the awakening to the real self and by living continually in this the higher, the G.o.d-self. Become at one with humanity, as did His other son, by bringing your life into harmony with this great, immutable law of love and service and self-devotion, and so feel once for all the power and the thrill of the life universal.

Yours will then be a life the greatest, the grandest, the most joyous this world can know; for you will indeed be living the Christ-life, the life that is beyond compare, the life to which all the world stretches out its eager palms, and innumerable companies will rise up and call you blessed, and give thanks that such a life is the rich heritage of the world. The song continually arising from your lips will then be, There is joy, only joy; for we are all one with the Infinite Life, all parts of the one great whole, and the Spirit of Infinite Goodness and Love is ever ruling over all.

PART VI.

CHARACTER-BUILDING THOUGHT POWER

_A thought,--good or evil,--an act, in time a habit,--so runs life's law: what you live in your thought-world, that, sooner or later, you will find objectified in your life._

Unconsciously we are forming habits every moment of our lives. Some are habits of a desirable nature; some are those of a most undesirable nature. Some, though not so bad in themselves, are exceedingly bad in their c.u.mulative effects, and cause us at times much loss, much pain and anguish, while their opposites would, on the contrary, bring us much peace and joy, as well as a continually increasing power.

Have we it within our power to determine at all times what types of habits shall take form in our lives? In other words, is habit-forming, character-building, a matter of mere chance, or have we it within our own control? We have, entirely and absolutely. "I will be what I will to be," can be said and should be said by every human soul.

After this has been bravely and determinedly said, and not only said, but fully inwardly realized, something yet remains. Something remains to be said regarding the great law underlying habit-forming, character-building; for there is a simple, natural, and thoroughly scientific method that all should know. A method whereby old, undesirable, earth-binding habits can be broken, and new, desirable, heaven-lifting habits can be acquired,--a method whereby life in part or in its totality can be changed, provided one is sufficiently in earnest to know, and, knowing it, to apply the law.

Thought is the force underlying all. And what do we mean by this? Simply this: Your every act--every conscious act--is preceded by a thought.

Your dominating thoughts determine your dominating actions. The acts repeated crystallize themselves into the habit. The aggregate of your habits is your character. Whatever, then, you would have your acts, you must look well to the character of the thought you entertain. Whatever act you would not do,--habit you would not acquire,--you must look well to it that you do not entertain the type of thought that will give birth to this act, this habit.

It is a simple psychological law that any type of thought, if entertained for a sufficient length of time, will, by and by, reach the motor tracks of the brain, and finally burst forth into action. Murder can be and many times is committed in this way, the same as all undesirable things are done. On the other hand, the greatest powers are grown, the most G.o.d-like characteristics are engendered, the most heroic acts are performed in the same way.

The thing clearly to understand is this: That the thought is always parent to the act. Now, we have it entirely in our own hands to determine exactly what thoughts we entertain. In the realm of our own minds we have absolute control, or we should have, and if at any time we have not, then there is a method by which we can gain control, and in the realm of the mind become thorough masters. In order to get to the very foundation of the matter, let us look to this for a moment. For if thought is always parent to our acts, habits, character, life, then it is first necessary that we know fully how to control our thoughts.

Here let us refer to that law of the mind which is the same as is the law in connection with the reflex nerve system of the body, the law which says that whenever one does a certain thing in a certain way it is easier to do the same thing in the same way the next time, and still easier the next, and the next, and the next, until in time it comes to pa.s.s that no effort is required, or no effort worth speaking of; but on the contrary, to do the opposite would require the effort. The mind carries with it the power that perpetuates its own type of thought, the same as the body carries with it through the reflex nerve system the power which perpetuates and makes continually easier its own particular acts. Thus a simple effort to control one's thoughts, a simple setting about it, even if at first failure is the result, and even if for a time failure seems to be about the only result, will in time, sooner or later, bring him to the point of easy, full, and complete control.

Each one, then, can grow the power of determining, controlling his thought, the power of determining what types of thought he shall and what types he shall not entertain. For let us never part in mind with this fact, that every earnest _effort_ along any line makes the end aimed at just a little easier for each succeeding effort, even if, as has been said, apparent failure is the result of the earlier efforts.

This is a case where even failure is success, for the failure is not in the effort, and every earnest effort adds an increment of power that will eventually accomplish the end aimed at. We _can_, then, gain the full and complete power of determining what character, what type of thoughts we entertain.

Shall we now give attention to some two or three concrete cases? Here is a man, the cas.h.i.+er of a large mercantile establishment, or cas.h.i.+er of a bank. In his morning paper he reads of a man who has become suddenly rich, has made a fortune of half a million or a million dollars in a few hours through speculation on the stock market. Perhaps he has seen an account of another man who has done practically the same thing lately.

He is not quite wise enough, however, to comprehend the fact that when he reads of one or two cases of this kind he could find, were he to look into the matter carefully, one or two hundred cases of men who have lost all they had in the same way. He thinks, however, that he will be one of the fortunate ones. He does not fully realize that there are no short cuts to wealth honestly made. He takes a part of his savings, and as is true in practically all cases of this kind, he loses all that he has put in. Thinking now that he sees why he lost, and that had he more money he would be able to get back what he has lost, and perhaps make a handsome sum in addition, and make it quickly, the thought comes to him to use some of the funds he has charge of. In nine cases out of ten, if not in ten cases in every ten, the results that inevitably follow this are known sufficiently well to make it unnecessary to follow him farther.

Where is the man's safety in the light of what we have been considering?

Simply this: the moment the thought of using for his own purpose funds belonging to others enters his mind, if he is wise he will _instantly_ put the thought from his mind. If he is a fool he will entertain it. In the degree in which he entertains it, it will grow upon him; it will become the absorbing thought in his mind; it will finally become master of his will power, and through rapidly succeeding steps, dishonor, shame, degradation, penitentiary, remorse will be his. It is easy for him to put the thought from his mind when it first enters; but as he entertains it, it grows into such proportions that it becomes more and more difficult for him to put it from his mind; and by and by it becomes practically _impossible_ for him to do it. The light of the match, which but a little effort of the breath would have extinguished at first, has imparted a flame that is raging through the entire building, and now it is almost, if not quite impossible to conquer it.

Shall we notice another concrete case? a trite case, perhaps, but one in which we can see how habit is formed, and also how the same habit can be unformed. Here is a young man, he may be the son of poor parents, or he may be the son of rich parents; one in the ordinary ranks of life, or one of high social standing, whatever that means. He is good-hearted, one of good impulses, generally speaking,--a good fellow. He is out with some companions, companions of the same general type. They are out for a pleasant evening, out for a good time. They are apt at times to be thoughtless, even careless. The suggestion is made by one of the company, not that they get drunk, no, not at all; but merely that they go and have something to drink together. The young man whom we first mentioned, wanting to be genial, scarcely listens to the suggestion that comes to his inner consciousness--that it will be better for him not to fall in with the others in this. He does not stop long enough to realize the fact that the greatest strength and n.o.bility of character lies always in taking a firm stand on the side of the right, and allow himself to be influenced by nothing that will weaken this stand. He goes, therefore, with his companions to the drinking place. With the same or with other companions this is repeated now and then; and each time it is repeated his power of saying "No" is gradually decreasing. In this way he has grown a little liking for intoxicants, and takes them perhaps now and then by himself. He does not dream, or in the slightest degree realize, what way he is tending, until there comes a day when he wakens to the consciousness of the fact that he hasn't the power nor even the impulse to resist the taste which has gradually grown into a minor form of craving for intoxicants. Thinking, however, that he will be able to stop when he is really in danger of getting into the drink habit, he goes thoughtlessly and carelessly on. We will pa.s.s over the various intervening steps and come to the time when we find him a confirmed drunkard. It is simply the same old story told a thousand or even a million times over.

He finally awakens to his true condition; and through the shame, the anguish, the degradation, and the want that comes upon him he longs for a return of the days when he was a free man. But hope has almost gone from his life. It would have been easier for him never to have begun, and easier for him to have stopped before he reached his present condition, but even in his present condition, be it the lowest and the most helpless and hopeless that can be imagined, he has the power to get out of it and be a free man once again. Let us see. The desire for drink comes upon him again. If he entertain the thought, the desire, he is lost again. His only hope, his only means of escape is this: the moment, aye, _the very instant_ the thought comes to him, if he will put it out of his mind he will thereby put out the little flame of the match. If he entertain the thought the little flame will communicate itself until almost before he is aware of it a consuming fire is raging, and then effort is almost useless. The thought must be banished from the mind the instant it enters; dalliance with it means failure and defeat, or a fight that will be indescribably fiercer than it would be if the thought is ejected at the beginning.

And here we must say a word regarding a certain great law that we may call the "law of indirectness." A thought can be put out of the mind easier and more successfully, not by dwelling upon it, not by attempting to put it out _directly_, but by throwing the mind on to some other object, by putting some other object of thought into the mind. This may be, for example, the ideal of full and perfect self-mastery, or it may be something of a nature entirely distinct from the thought which presents itself, something to which the mind goes easily and naturally.

This will in time become the absorbing thought in the mind, and the danger is past. This same course of action repeated, will gradually grow the power of putting more readily out of mind the thought of drink as it presents itself, and will gradually grow the power of putting into the mind those objects of thought one most desires. The result will be that as time pa.s.ses the thought of drink will present itself less and less, and when it does present itself it can be put out of the mind more easily each succeeding time, until the time comes when it can be put out without difficulty, and eventually the time will come when the thought will enter the mind no more at all.

Still another case. You may be more or less of an irritable nature--naturally, perhaps, provoked easily to anger. Some one says something or does something that you dislike, and your first impulse is to show resentment and possibly to give way to anger. In the degree that you allow this resentment to display itself, that you allow yourself to give way to anger, in that degree will it become easier to do the same thing when any cause, even a very slight cause, presents itself. It will, moreover, become continually harder for you to refrain from it, until resentment, anger, and possibly even hatred and revenge become characteristics of your nature, robbing it of its sunniness, its charm, and its brightness for all with whom you come in contact. If, however, the instant the impulse to resentment and anger arises, you check it _then and there_, and throw the mind on to some other object of thought, the power will gradually grow itself of doing this same thing more readily, more easily, as succeeding like causes present themselves, until by and by the time will come when there will be scarcely anything that can irritate you, and nothing that can impel you to anger; until by and by a matchless brightness and charm of nature and disposition will become habitually yours, a brightness and charm you would scarcely think possible to-day. And so we might take up case after case, characteristic after characteristic, habit after habit. The habit of fault-finding and its opposite are grown in identically the same way; the characteristic of jealousy and its opposite; the characteristic of fear and its opposite. In this same way we grow either love or hatred; in this way we come to take a gloomy, pessimistic view of life, which objectifies itself in a nature, a disposition of this type, or we grow that sunny, hopeful, cheerful, buoyant nature that brings with it so much joy and beauty and power for ourselves, as well as so much hope and inspiration and joy for all the world.

There is nothing more true in connection with human life than that we grow into the likeness of those things we contemplate. Literally and scientifically and necessarily true is it that, "as a man thinketh in his heart, so _is_ he." The "is" part is his character. His character is the sum total of his habits. His habits have been formed by his conscious acts; but every conscious act is, as we have found, preceded by a thought. And so we have it--thought on the one hand, character, life, destiny on the other. And simple it becomes when we bear in mind that it is simply the thought of the present moment, and the next moment when it is upon us, and then the next, and so on through all time.

One can in this way attain to whatever ideals he would attain to. Two steps are necessary: first, as the days pa.s.s, to form one's ideals; and second, to follow them continually whatever may arise, wherever they may lead him. Always remember that the great and strong character is the one who is ever ready to sacrifice the present pleasure for the future good.

He who will thus follow his highest ideals as they present themselves to him day after day, year after year, will find that as Dante, following his beloved from world to world, finally found her at the gates of Paradise, so he will find himself eventually at the same gates. Life is not, we may say, for mere pa.s.sing pleasure, but for the highest unfoldment that one can attain to, the n.o.blest character that one can grow, and for the greatest service that one can render to all mankind.

In this, however, we will find the highest pleasure, for in this the only real pleasure lies. He who would find it by any short cuts, or by entering upon any other paths, will inevitably find that his last state is always worse than his first; and if he proceed upon paths other than these he will find that he will never find real and lasting pleasure at all. The question is not, What are the conditions in our lives? but, How do we meet the conditions that we find there? And whatever the conditions are, it is unwise and profitless to look upon them, even if they are conditions that we would have otherwise, in the att.i.tude of complaint, for complaint will bring depression, and depression will weaken and possibly even kill the spirit that would engender the power that would enable us to bring into our lives an entirely new set of conditions.

In order to be concrete, even at the risk of being personal, I will say that in my own experience there have come at various times into my life circ.u.mstances and conditions that I gladly would have run from at the time--conditions that caused at the time humiliation and shame and anguish of spirit. But invariably, as sufficient time has pa.s.sed, I have been able to look back and see clearly the part which every experience of the type just mentioned had to play in my life. I have seen the lessons it was essential for me to learn; and the result is that now I would not drop a single one of these experiences from my life, humiliating and hard to bear as they were at the time; no, not for the world. And here is also a lesson I have learned: whatever conditions are in my life to-day that are not the easiest and most agreeable, and whatever conditions of this type all coming time may bring, I will take them just as they come, without complaint, without depression, and meet them in the wisest possible way; knowing that they are the best possible conditions that could be in my life at the time, or otherwise they would not be there; realizing the fact that, although I may not at the time see why they are in my life, although I may not see just what part they have to play, the time will come, and when it comes I will see it all, and thank G.o.d for every condition just as it came.

Each one is so apt to think that his own conditions, his own trials or troubles or sorrows, or his own struggles, as the case may be, are greater than those of the great ma.s.s of mankind, or possibly greater than those of anyone else in the world. He forgets that each one has his own peculiar trials or troubles or borrows to bear, or struggles in habits to overcome, and that his is but the common lot of all the human race. We are apt to make the mistake in this--in that we see and feel keenly our own trials, or adverse conditions, or characteristics to be overcome, while those of others we do not see so clearly, and hence we are apt to think that they are not at all equal to our own. Each has his own problems to work out. Each must work out his own problems. Each must grow the insight that will enable him to see what the causes are that have brought the unfavorable conditions into his life; each must grow the strength that will enable him to face these conditions, and to set into operation forces that will bring about a different set of conditions. We may be of aid to one another by way of suggestion, by way of bringing to one another a knowledge of certain higher laws and forces,--laws and forces that will make it easier to do that which we would do. The doing, however, must be done by each one for himself.

And so the way to get out of any conditions we have gotten into, either knowingly or inadvertently, either intentionally or unintentionally, is to take time to look the conditions squarely in the face, and to find the law whereby they have come about. And when we have discovered the law, the thing to do is not to rebel against it, not to resist it, but to go with it by working in harmony with it. If we work in harmony with it, it will work for our highest good, and will take us wheresoever we desire. If we oppose it, if we resist it, if we fail to work in harmony with it, it will eventually break us to pieces. The law is immutable in its workings. Go with it, and it brings all things our way; resist it, and it brings suffering, pain, loss, and desolation.

But a few days ago I was talking with a lady, a most estimable lady living on a little New England farm of some five or six acres. Her husband died a few years ago, a good-hearted, industrious man, but one who spent practically all of his earnings in drink. When he died the little farm was unpaid for, and the wife found herself without any visible means of support, with a family of several to care for. Instead of being discouraged with what many would have called her hard lot, instead of rebelling against the circ.u.mstances in which she found herself, she faced the matter bravely, firmly believing that there were ways by which she could manage, though she could not see them clearly at the time. She took up her burden where she found it, and went bravely forward. For several years she has been taking care of summer boarders who come to that part of the country, getting up regularly, she told me, at from half-past three to four o'clock in the morning, and working until ten o'clock each night. In the winter-time, when this means of revenue is cut off, she has gone out to do nursing in the country round about. In this way the little farm is now almost paid for; her children have been kept in school, and they are now able to aid her to a greater or less extent. Through it all she has entertained no fears nor forebodings; she has shown no rebellion of any kind. She has not kicked against the circ.u.mstances which brought about the conditions in which she found herself, but she has put herself into harmony with the law that would bring her into another set of conditions. And through it all, she told me, she had been continually grateful that she has been able to work, and that whatever her own circ.u.mstances have been, she has never yet failed to find some one whose circ.u.mstances were still a little worse than hers, and for whom it was not possible for her to render some little service.

Most heartily she appreciates the fact, and most grateful is she for it, that the little home is now almost paid for, and soon no more of her earnings will have to go out in that channel. The dear little home, she said, would be all the more precious to her by virtue of the fact that it was finally hers through her own efforts. The strength and n.o.bility of character that have come to her during these years, the sweetness of disposition, the sympathy and care for others, her faith in the final triumph of all that is honest and true and pure and good, are qualities that thousands and hundreds of thousands of women, yes, of both men and women, who are apparently in better circ.u.mstances in life can justly envy. And should the little farm home be taken away to-morrow, she has gained something that a farm of a thousand acres could not buy. By going about her work in the way she has gone about it the burden of it all has been lightened, and her work has been made truly enjoyable.

Let us take a moment to see how these same conditions would have been met by a person of less wisdom, one not so far-sighted as this dear, good woman has been. For a time possibly her spirit would have been crushed. Fears and forebodings of all kinds would probably have taken hold of her, and she would have felt that nothing that she could do would be of any avail. Or, she might have rebelled against the agencies, against the law which brought about the conditions in which she found herself, and she might have become embittered against the world, and gradually also against the various people with whom she came in contact.

Or again, she might have thought that her efforts would be unable to meet the circ.u.mstances, and that it was the duty of some one to lift her out of her difficulties. In this way no progress at all would have been made towards the accomplishment of the desired results, and continually she would have felt more keenly the circ.u.mstances in which she found herself, because there was nothing else to occupy her mind. In this way the little farm would not have become hers, she would not have been able to do anything for others, and her nature would have become embittered against everything and everybody.

True it is, then, not, What are the conditions in one's life? but, How does he meet the conditions that he finds there? This will determine all. And if at any time we are apt to think that our own lot is about the hardest there is, and if we are able at any time to persuade ourselves that we can find no one whose lot is just a little harder than ours, let us then study for a little while the character Pompilia, in Browning's poem,[D] and after studying it, thank G.o.d that the conditions in our life are so favorable; and then set about with a trusting and intrepid spirit to actualize the conditions that we most desire.

Thought is at the bottom of all progress or retrogression, of all success or failure, of all that is desirable or undesirable in human life. The type of thought we entertain both creates and draws conditions that crystallize about it, conditions exactly the same in nature as is the thought that gives them form. Thoughts are forces, and each creates of its kind, whether we realize it or not. The great law of the drawing power of the mind, which says that like creates like, and that like attracts like, is continually working in every human life, for it is one of the great immutable laws of the universe. For one to take time to see clearly the things he would attain to, and then to hold that ideal steadily and continually before his mind, never allowing faith--his positive thought-forces--to give way to or to be neutralized by doubts and fears, and then to set about doing each day what his hands find to do, never complaining, but spending the time that he would otherwise spend in complaint in focusing his thought-forces upon the ideal that his mind has built, will sooner or later bring about the full materialization of that for which he sets out.

There are those who, when they begin to grasp the fact that there is what we may term a "science of thought," who, when they begin to realize that through the instrumentality of our interior, spiritual thought-forces we have the power of gradually moulding the every-day conditions of life as we would have them, in their early enthusiasm are not able to see results as quickly as they expect, and are apt to think, therefore, that after all there is not very much in that which has but newly come to their knowledge. They must remember, however, that in endeavoring to overcome an old or to grow a new habit, everything cannot be done _all at once_.

In the degree that we attempt to use the thought-forces do we continually become able to use them more effectively. Progress is slow at first, more rapid as we proceed. Power grows by using, or, in other words, using brings a continually increasing power. This is governed by law the same as are all things in our lives, and all things in the universe about us. Every act and advancement made by the musician is in full accordance with law. No one commencing the study of music can, for example, sit down to the piano and play the piece of a master at the first effort. He must not conclude, however, nor does he conclude, that the piece of the master _cannot be_ played by him, or, for that matter, by any one. He begins to practise the piece. The law of the mind that we have already noticed comes to his aid, whereby his mind follows the music more readily, more rapidly, and more surely each succeeding time, and there also comes into operation and to his aid the law underlying the action of the reflex nerve system of the body, which we have also noticed, whereby his fingers coordinate their movements with the movements of his mind, more readily, more rapidly, and more accurately each succeeding time; until by and by the time comes when that which he stumbles through at first, that in which there is no harmony, nothing but discord, finally reveals itself as the music of the master, the music that thrills and moves ma.s.ses of men and women. So it is in the use of the thought-forces. It is the reiteration, the constant reiteration of the thought that grows the power of continually stronger thought-focusing, and that finally brings manifestation.

All life is from within out. This is something that cannot be reiterated too often. The springs of life are all from within. This being true, it would be well for us to give more time to the inner life than we are accustomed to give to it, especially in this Western world.

There is nothing that will bring us such abundant returns as to take a little time in the quiet each day of our lives. We need this to get the kinks out of our minds and hence out of our lives. We need this to form better the higher ideals of life. We need this in order to see clearly in mind the things upon which we would concentrate and focus the thought-forces. We need this in order to make continually anew and to keep our conscious connection with the Infinite. We need this in order that the rush and hurry of our every-day life does not keep us away from the conscious realization of the fact that the spirit of Infinite life and power that is back of all, working in and through all, the life of all, is the life of our life, and the source of our power; and that outside of this we have no life and we have no power. To realize this fact fully, and to live in it consciously at all times, is to find the kingdom of G.o.d, which is essentially an inner kingdom, and can never be anything else. The kingdom of heaven is to be found only within, and this is done once for all, and in a manner in which it cannot otherwise be done, when we come into the conscious, living realization of the fact that in our real selves we are essentially one with the Divine life, and open ourselves continually so that this Divine life can speak to and manifest through us. In this way we come into the condition where we are continually walking with G.o.d. In this way the consciousness of G.o.d becomes a living reality in our lives; and in the degree in which it becomes a reality does it bring us into the realization of continually increasing wisdom, insight, and power. _This consciousness of G.o.d in the soul of man is the essence, indeed the sum and substance of all religion._ This identifies religion with every act and every moment of every-day life. That which does not identify itself with every moment of every day and with every act of life is religion in name only and not in reality. This consciousness of G.o.d in the soul of man is the one thing uniformly taught by all the prophets, by all the inspired ones, by all the seers and mystics in the world's history, whatever the time, wherever the country, whatever the religion, whatever minor differences we may find in their lives and teachings. In regard to this they all agree; indeed, this is the essence of their teaching, as it has also been the secret of their power and the secret of their lasting influence.

It is the att.i.tude of the child that is necessary before we can enter into the kingdom of heaven. As it was said, "Except ye become as little children, ye cannot enter into the kingdom of heaven." For we then realize that of ourselves we can do nothing, but that it is only as we realize that it is the Divine life and power working within us, and it is only as we open ourselves that it may work through us, that we are or can do anything. It is thus that the simple life, which is essentially the life of the greatest enjoyment and the greatest attainment, is entered upon.

In the Orient the people as a cla.s.s take far more time in the quiet, in the silence, than we take. Some of them carry this possibly to as great an extreme as we carry the opposite, with the result that they do not actualize and objectify in the outer life the things they dream in the inner life. We give so much time to the activities of the outer life that we do not take sufficient time in the quiet to form in the inner, spiritual thought-life the ideals and the conditions that we would have actualized and manifested in the outer life. The result is that we take life in a kind of haphazard way, taking it as it comes, thinking not very much about it until, perhaps, pushed by some bitter experiences, instead of moulding it, through the agency of the inner forces, exactly as we would have it. We need to strike the happy balance between the custom in this respect of the Eastern and Western worlds, and go to the extreme of neither the one nor the other. This alone will give the ideal life; and it is the ideal life only that is the thoroughly satisfactory life. In the Orient there are many who are day after day sitting in the quiet, meditating, contemplating, idealizing, with their eyes focused on their stomach in spiritual revery, while through lack of outer activities, in their stomachs they are actually starving. In this Western world, men and women, in the rush and activity of our accustomed life, are running hither and thither, with no centre, no foundation upon which to stand, nothing to which they can anchor their lives, because they do not take sufficient time to come into the realization of what the centre, of what the reality of their lives is.